Foreword
In 1966, as the Director of the Social Science Association Press of Thailand, I was privileged to publish the first complete Pali Pàtimokkha in Roman characters with a page-bypage translation into English by Ven. ¥ànamoli Bhikkhu, plus a learned introduction by the Most Ven. Phra Sàsana Sobhana (Suvaóóhaõo), who is now our Sangharaja or the Supreme Patriarch. Since then, King Maha Makut University Press have produced a few improved editions. I believe that the book is still in print since it is in great demand for western Buddhist monks of the Theravàda tradition to refer to, before or after the fortnightly recitation of the whole 227 Fundamental Rules of a Bhikkhu. In the same year, as the Honorary Editor of Visakha Puja, the annual publication of the Buddhist Association of Thailand, under royal patronage, I was again fortunate enough to be able to publish an article on “Illustration of Important Points of VinayaŸ from the Vajarayana tradition. The original text came from a thanka (painted religious scroll) in Kalimpong, India. A copy of this xylograph was brought to Bangkok by a Tibetan monk who translated it into English with the help of an Indian Bhikkhu and a British Bhikkhu here. We printed the text in Tibetan with illustrations side by side with the English translation. I then translated it into Siamese and had a special Siamese volume published with other articles on Tibetan culture and Buddhism to welcome the Dalai Lama, when His Holiness visited this country the following year.
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Dr. W. Pachow produced an excellent work on A Comparative Study of the Pañimokùa. It helps us to note, for instance, that the Fundamental Precepts of a Bhikkhu ordained in Tibet are 253 in number, as compared with the 227 in Theravadin countries. This is because the Vinaya followed there is that of the Sarvastivadins, who were a Hinayana school particularly powerful in Kashmir and Punjab in former times. It is also worth noting that Tibetan Vinaya is also Hinayana, and that Bhikkhus ordained in Mahayana countries are always ordained according to an originally Indian Hinayana tradition (Sarvàstivàda in Tibet and Dharmagupta in China, Korea and Vietnam). Afterwards, they may take upon themselves the Bodhisattva training with its tradition of 58 vows (in China), or 64 vows (in Tibet); but these are also open for lay people to observe without ceasing to be lay people. Of course, the precepts of the novice (sàmanera) and of the monk (bhikkhu) in Tibet, as elsewhere, involve changes in one’s life which one who retains the robes has to adhere to. Now, I am very pleased that Dr. Chatsumarn Kabilsingh has translated The Bhikkhunã Pàtimokkha of the Six Schools, which will help us to learn and compare Theravàda, Mahàsaïghika, Mahi÷àsaka, Sarvàstivàda, Dhamagupta and Mula-Sarvàstivàda. Although her translation is not as masterful as that of Bhikkhu Namoli, it is a very good attempt by a non-English and a non-Sinologist. Dr. Kabilsingh is a very devoted lady who wholeheartedly works for the good cause of women’s liberation in a Buddhist manner. As we all know, in Buddhism, there is equality among the sexes, but later tradition seems to put male over female.
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And, especially, the disappearance of Bhikkhunã lineage in Theravàda tradition is indeed a great loss. Now, with the comparative study of the Vinaya, one may learn that Bhikshunã in the Mahayana tradition also belong to the Hinayana School of which Theravàda is a branch. One could seriously contemplate what a great help our brothers and sisters in the Mahayana tradition could be in starting the Bhikkhunã order in Theravàda countries once again. As in the past, the Bhikkhunã from Sri Lanka helped to restore the lineage in China; and the Bhikkhu from Siam helped to restore the lineage in Sri Lanka. I hope this wish is not only academic, but could become practical soon, too. As a Buddhist, one should be faithful to one’s tradition at its best, but one must also be liberal and open — not to be reactionary, and not to be bound by narrow views of the past few hundred years when we were cut off from each other. It is in the living of the Buddhist life that the qualities of the Perfections, for instance, are developed and become an inherent part of one’s character. There is no better chance of developing all these noble qualities, nor can there be for most people any quicker path to the wisdom and compassion, than that of the ordained one. He or she is, so to speak, a specialist, since he or she can give all his or her time and energies to the Dhamma Vinaya, the Doctrine and the Discipline. Not without the latter will one ever gain wisdom and compassion, whether the Discipline one means are the basic five requirements of lay Buddhist morality — the five precepts — or the more complex codes of the Bhikkhu or Bhikkhunã.
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One has to choose whether one will let one’s mind drift on amid fleeting pleasures bringing only transient satisfactions, or whether one wishes to turn into the Imperishable — to Nirvana. If to the latter, one has naturally to take the course which will lead one there; and in the very first step, there is the Discipline. Dr. Chatsumarn Kabilsingh has made me feel proud of my fellow Siamese who have done so much to have the complete Chinese Pàtimokkha of the six schools ready for the world to study. And this Pàtimokkha will, no doubt, help many Bhikkhunãs and would-be Bhikkhunãs, as well as laymen and laywomen, who wish to take the Vinaya seriously (and one could not be a practising Buddhist if one is not serious with the Vinaya), so that we could all help to support the order of Bhikkhunã as much as we support the order of Bhikkhu. The strength of Bhikkhu and Bhikkhunã, together with the laymen and laywomen, working together harmoniously, is really a proper practice on the Noble Eightfold Path. S. Sivaraksa

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Preface
The ordination of 200 bhikkhunãs at Hsi Lai Temple, Los Angeles,, U.S.A. in November 1988 was an opening of a new era. Women who had lower ordination from different traditions and various countries i.e. Theravàda from Thailand, Sri Lanka, Nepal, W. Germany and Mahayana from Tibet, Vietnam, Korea, Japan, etc. took this auspicious opportunity to actualise their fully ordained status. In February 1987, the First International Conference on Buddhist Nuns took place at Bodh Gaya, the place where the Buddha became enlightened. At the opening ceremony, where His Holiness the Dalai Lama graced the occasion and gave the opening speech, more than 1,000 people attended. Buddhist monks and nuns, laymen and laywomen who attended this historical event came from 26 countries around the world. From that conference, “SakyadhitaŸ, an International Association for Buddhist Women was formed. In October 25-29, 1991 an International Conference on Buddhist Women is planned to be held in Bangkok Thailand. All these occurrences prove the emerging need for Buddhist women to be more concerned with Buddhist teachings. Many of them have shown commitment by joining the Order. The Pàtimokkha, or the monastic rules, will be a great asset to them to understand their commitment and the rules they have to observe. The study of the Pàtimokkha also provides insight into the historical context from which the rules took place. This translation will also provide valuable material for concerned Buddhist scholars.
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Any merit which may occur from this translation, may the bhikkhunã sangha prosper and be the light to all sentient beings. Chatsumarn Kabilsingh Faculty of Liberal Arts Thammasat University Bangkok 10200 Thailand Oct. 25, 1990

Acknowledgement
I wish to express deep appreciation to Mr. Liang Sathiensut, my teacher, who has kindly given an unfailing assistance in providing and making possible the Thai manuscript of the Bhikkhunã Pàtimokkha of the six schools from the Chinese Version of the Tripiñaka. Sqdn. Ldr. Pornpote Kabilsingh, has provided the Thai version of Bhikkhunã Pàtimokkha from an old Pali text. Ms. Teresa Tidwil of the U.S.A. spent long hours going through this manuscript making corrections and improvements on English usages. I am thankful to all of them.
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Introduction
During the period when I was working on different materials for my dissertation on “A Comparative Study of Bhikkhunã PàtimokkhaŸ 1 (Buddhist nuns’ monastic rules), I realised the prime importance of the Bhikkhunã Pàtimokkha of the six schools which have been preserved in the Chinese Tripiñaka.2 During King A÷oka’s time 18 schools were mentioned but the monastic rules of the rest are no more available, for this reason the monastic rules of six remaining schools become even more significant and valuable. They are almost the only accessible means to trace the various communities of the bhikkhunãs in past history. In Vinaya Piñaka, Pàtimokkha has been accepted as one of the oldest texts in the Buddhist canon.3 Pàtimokkha (Skt. Pràtimokùa) is a list of rules, or courses of training to be observed by the bhikkhus and bhikkhunãs. It is restrictive whereas the Vinaya is constructive. The study of Bhikkhunã Pàtimokkha, which is a part of the Vinaya, is necessary as it proves to be one of the ways to understand the historical growth of the Saïgha (community). The early Saïgha is the embodiment of the teaching of the Buddha, and the growth of Buddhism lay within it. If one wants to understand Bud1. 2. 3. Published by Chaughambha Orientalia, Gopal Mandir Lane, P.O. Box 1032, Varanasi 221001, India, 1984. Taisho Shinshu Daizkyo, J. Takakusu, ed. 85 volumes, vol. XXII, XXIII, XXIV, Tokyo, 1922-23. A Comparative Study of The Pràtimokùa, Pachow, p. 13ff., Cf. Phra Sasana Sobhana, intro. Pàtimokkha (Thailand, 1966), p. xxi-xxii; SSB. X, p. viii. 11

dhism, one must study the development of the Buddhist Saïgha in the early period. The best way to trace this development is to take up the study of Pàtimokkha which is the power underlying the unity of the Saïgha. Each school has its own set of Pàtimokkha rules, the main body is that set of original rules which every school shares. As each school developed in various geographical settings, more rules are formulated in addition to the original rules handed down from the Buddha’s time. With the present translation of the Bhikkhunã Pàtimokkha of the six schools, the number of Pàtimokkha rules in each school differs considerably. The comparative numbers of rules in each section of the Pàtimokkha in each school may be seen as follows:
Th. Dh. Mhs. Msg. Sar. M.Sar.

Two groups of minor rules seems to differ greatly in all schools namely Pàcittiya and Sekhiya, while the first three major groups of rules remain more or less in unity.
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In an attempt to bring out translation from Chinese Tripitaka, there is one major problem regarding the nature of Chinese language. For a person to be able to read and understand Chinese Tripitaka, he must have not only very good command of Chinese but also a very good knowledge of Buddhism. One explanation which I can offer is the problem of translation. Buddhism sprang from Indian culture which is different from China and clothed in Sanskrit language which is again very different from Chinese language. Sanskrit is a complex language while Chinese is monosyllable. Therefore translators of Buddhist Sanskrit texts in the early period truly faced many problems. Concepts like “NirvàõaŸ is foreign and abstract, therefore, the early translators had to take a leaning on Taoism and translated it as “TaoŸ. To make the problem more complicated, certain words were translated while others were transliterated. Therefore, “bodhisattvaŸ (Mahàyàna ideal), becomes, p’u sa. There is no definite rule or regulation as to which is to be translated or transliterated. With these obstacles, the reading of Chinese Tripitaka becomes accessible only to limited group of learned scholars. As my Chinese is only fundamental, I had to search for help which was not easy. But finally I took help from Mr. Liang Sathiensut, a graduate from mainland China and a very good Buddhist scholar. When I worked with him in 1971 he was already in his late sixties with a troubled eyesight. He had to take the help of both reading glasses and magnifying glass. So the translation went on slowly with his reading of each sentence, translated it and I noted down
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word by word. There were some obscured passages where we would check the meanings in Vibhanga for correct translations. Our first manuscript in Thai language was completed after some months of hard work, especially on the part of Mr. Liang Sathiensut. As the Thais are neither concerned nor ready for the knowledge about bhikkhunãs, the manuscript was utilised only as primary texts for my dissertation and was never published in the Thai language. Some years have passed, and as the western world is becoming more concerned about women and religion not only in the west but also in Asia and South East Asia, I have attended a few international conferences, all of which paid respectable attention to the study of women. Therefore, I have been convinced by these facts and brought out the Thai manuscript into English translation. The translation of the monastic rules of the bhikkhunãs in the six schools should provide interested scholars with a rich store of materials for them to work on. The translation is far from being perfect, but to proceed on any kind of work, I hope the readers agree that one needs a stepping stone. So let this translation be a stepping stone toward a greater and deeper knowledge about the communities of bhikkhunãs in particular and Buddhist communities in general. The translation of the bhikkhunã Pàtimokkha of Theravàda is followed after the translation done by Miss I.B. Horner.4 But I have also taken the Thai version of Thai Tripiñaka 5 into account. At various points which they do not
4. SBB. Vol. XI, XIII. 14

agree I have given details of divergencies in the footnotes. But as the English version of the Tripiñaka maintains only The Vinaya and not the Pàtimokkha itself, the listing of each rules is not available. To answer to this shortcoming I depend on the listing of a Pàli text called Upato-Pàtimokkha 6 which was again translated from pali into Thai by Sqdn. Ldr. Pornpote Kabilsingh who has an access to Pali language. The arrangement of the schools follow according to chronological order. Theravàda is successful in retaining the most complete form of Pàtimokkha, and undoubtedly the oldest school. Mahàsanghika may be the source of Mahàyàna development in later period but from the antiquity of Pàtimokkha, it is at many points closest to Theravàda. It has also been observed that the comparison of the Mahàsaïghika and Theravàda Sekhiya rules “reveals definite signs of its great antiquityŸ. Sarvàstivàda has shown great and rich development in its school, while Mula-Sarvàstivàda fails to claim antiquity inspite of the fact that the name of the school may so suggest (mula means foundation or fundamental). Dharmagupta has a new set of rules in addition to those they have taken from Theravàda.

5. 6.

P. Sangchai, tr. (100 volumes) Vols. 8, 34, 64, 83. Bangkok, 1933. 15

Bhikkhunã Pàtimokkha Theravàda 7
Homage to the Buddha, the fully enlightened One. May the elders, the bhikkhunãs listen to me. Today is the 15th day, it is an Observance day.8 If the Order is ready, let the Order recite the Pàtimokkha. Has not your previous work been completed? Elders, announce your purity. I am going to recite the Pàtimokkha. All of us present here be attentive. Please pay attention so that the Pàtimokkha will be completed. Should any of you commit offence against the Pàtimokkha please make it known. If not, one should remain silent, from the silence I shall understand you are all pure. Each recitation will be made three times, the question is directed to each of us. After the third recitation should any bhikkhunã remember her offence, she should not conceal it. For concealing an offence against the Pàtimokkha is said by the Lord Buddha to be indeed dangerous. Therefore, should any bhikkhunã recall an offence, please make it known (to the Order). So that she will remain at ease.
7. 8. Translated into Thai by Sgdn. Ldr. P. Kabilsingh from Ubatopàtimokkha. Bamrungnukulkit Press, B.E. 2470/1927 A.D., p. 40-86. Uposatha. 16

Pàràjika
There are eight Pàràjikas: 1. Should any bhikkhunã having undertaken the bhikkhunãs’ training-rules and way of life and having (still) neither disclaimed the training-rules nor declared her inability (to keep it), engage in sexual intercourse even with an animal, she is defeated and no more in communion. 2. Should any bhikkhunã with intent to steal take from an inhabited area or from a forest what is not given, the taking of what is not given being of such a nature that on its account kings would have the robber arrested and either executed, imprisoned or banished (censuring her thus), “You are a robber, you are a fool, you are an idiot, you are a thiefŸ, (then) the bhikkhunã taking anything not given of such a nature is defeated and no more in communion. 3. Should any bhikkhunã purposely deprive a human being of life or provide him with a (knife) taking life or recommend advantages in death or encourage him to kill himself in various ways with such thoughts in mind and such intentions in mind as, “Good man, what (good) is this miserable life to you? Death is better for you than life,Ÿ (then) she is defeated and no more in communion also. 4. Should any bhikkhunã while having no acquaintance of it suggest that (some) superior human state worthy of the Noble Ones’ knowledge and vision is present in herself (saying) ‘I know thus, I see thus’ and afterwards on another occasion should she whether examined or not examined, having admitted the fault and being desirous of purification, say thus, ‘Friends, not knowing, I said ‘I know’; not seeing, I said ‘I see’;
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what I said was vain and falseŸ, (then) unless it was through overestimation, she is defeated and no more in communion also. 5. Whatever bhikkhunã, filled with desire, should consent to rubbing, or rubbing up against, or taking hold of or touching or pressing against a male person below the collarbone, above the circle of the knees, if he is filled with desire, she also becomes one who is defeated, she is not in communion, she is one who touches above the circle of the knees. 6. Whatever bhikkhunã, knowing that a bhikkhunã has fallen into a matter involving defeat, should neither herself reprove her, nor speak to a group, but when she may be remaining or deceased or expelled or withdrawn, should afterwards speak thus: ‘Ladies, before I knew this bhikkhunã, she was a sister like this and like that,’ and should neither herself reprove her nor should speak to a group, she also becomes one who is defeated, she is not in communion, she is one who conceals a fault. 7. Whatever bhikkhunã should imitate him — a monk suspended by a complete Order, one who is disrespectful towards, who does not make amends towards, one who is unfriendly towards the rule, the discipline, the teacher’s instruction — that bhikkhunã should be spoken to thus by the Order, is disrespectful towards, he does not make amends towards, he is unfriendly towards the rule, the discipline, the teacher’s instruction. Do not imitate this monk, lady.’ And if this bhikkhunã, being spoken to thus by these bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up this (course). If, being admonished up to the third time, she should give it up that is good but if she should not give it up,
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she also becomes one who is defeated, she is not in communion. She is an imitator of one who is suspended.9 8. Whatever bhikkhunã, filled with desire, for the sake of following what is verily not the rule, should consent to taking hold of the hand of a male person who is filled with desire or should consent to taking hold of the edge of (his) outer cloak or should stand or should consent to a man’s approaching (her) or should enter into a covered place or should dispose the body for such a purpose, she also becomes one who is defeated, she is not in communion, she is a doer of eight things. These are eight pàràjika rules which I have recited to you; should any of you be defeated in any one of the rules, you are not in communion with the other bhikkhunãs. What is true in the beginning is also true at the end. I repeat my question if all of you are pure in these rules. I repeat my question for a second time if all of you are pure in these rules. I repeat my question for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I will take your silence as a positive answer. The end of pàràjika rules.

Saïghàdisesa
There was 17 rules in Saïghàdisesa, they are as follows: 1. Whatever bhikkhunã should be one who speaks in envy concerning a householder or a householder’s sons (or
9. This is the only rule in Pàràjika which allows 3 admonitions, the rest are offences froü the first doing. 19

brothers) or a slave or a workman and even concerning a wanderer who is a recluse, that bhikkhunã has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. 2. Whatever bhikkhunã should knowingly receive a woman thief found to merit death, without having obtained permission from a king or an Order or a group or a guild or a company, unless she is allowable, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. 3. Whatever bhikkhunã should go among villages alone, or should go the other side of a river alone, or should be away for a night alone, or should stay behind a group alone, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of that Order involving being sent away. 4. Whatever bhikkhunã, without having obtained permission from the Order which carried out the proceedings in accordance with the rule, the discipline, the teacher’s instruction, not having learnt the group’s desire, should restore a bhikkhunã suspended by a complete Order, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. 5. Whatever bhikkhunã, filled with desire, having accepted with her own hand from the hand of a man who is filled with desire, solid food or soft food, should eat it or partake of it, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. 6. Whatever bhikkhunã should speak thus: ‘What can
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this man, whatever he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand,’ that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. 7. Should any bhikkhunã engage to act as gobetween for (the purpose of conveying) a man’s intentions to a woman or a woman’s intentions to a man whether about marriage or about concubinage, (or) even for a temporary (arrangement), this entails initial and subsequent meetings of the Order. 8. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã groundlessly of a case of defeat (thinking), ‘Perhaps with this I may make her fall from the Good life’, and afterwards on another occasion whether she is examined or not examined that litigation is (shown to be) groundless and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. 9. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã of a case of defeat, using as a pretext any trifling litigation connected with another class (of fault, thinking) ‘Perhaps with this I may make her fall from the Good life’, and afterward on another occasion whether she is examined or not examined that litigation is (shown to be) connected with another class (of fault) and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order.
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10. Whatever bhikkhunã, angry, displeased, should speak thus: “I repudiate the Enlightened One… I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous, desirous of training; I will lead the Brahma-life among these,Ÿ that bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not lady, angry, displeased, speak thus: “I repudiate the Enlightened One… I will lead the Brahma-life among these.Ÿ Be satisfied, lady, dhamma is well preached, lead the Brahma-life for the utter ending of ill.Ÿ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 11. Whatever bhikkhunã, overthrown in some legal question, angry, displeased, should speak thus: ‘The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear,’ that bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not, lady, overthrown in some legal question, angry, displeased, speak thus ‘The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear.’ The lady herself may go (wrong) from desire, and she may go (wrong) from hatred and she may go (wrong) from stupidity and she may go (wrong) from fear.’
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And if this bhikkhunã, being spoken to thus by the bhikkhunãs, persists as before, she should be admonished up to a third time for giving up that (course). If, being admonished to a thrid time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 12. In case bhikkhunãs live in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins, those bhikkhunãs should be spoken to thus by the bhikkhunãs; ‘Sisters are living in company… concealing one another’s sins. Let the ladies desist; the Order praised this detachment in sisters.’ But if these bhikkhunãs, being spoken to thus by the bhikkhunãs, should persist as before, these bhikkhunãs should be admonished by the bhikkhunãs up to the third time for giving up (course). If, being admonished up to the third time they should give it up, that is good. If they should not give it up, these bhikkhunãs also have fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 13. Whatever bhikkhunã should speak thus; “Ladies, live you as though in company, do not you live otherwise. For these are in the Order other bhikkhunãs of such habits, of such repute, of such ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, in gossiping, on poor evidence, says this: “Sisters are living in company, of evil
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habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins. Let the ladies desist, the Order praised this detachment in sisters,Ÿ… that bhikkhunã should be spoken to thus by the bhikkhunãs: “Do not, lady, speak thus: “Sisters are living in company… detachment in sisters.Ÿ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, this bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 14. Should any bhikkhunã attempt, to cause a schism of the Order when it is in concord and should she undertake and endeavour in and persist in litigation conducive to schism of the Order, that bhikkhunã should be admonished by bhikkhunãs thus, ‘Let the venerable one not attempt to cause a schism of the Order. Let the venerable one be at peace with the Order; for when the Order, being in concord and in agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort.’ Should that bhikkhunã, being admonished by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may relinquish (her endeavour). If on being remonstrated with up to the third time she relinquishes (her endeavour), that is good; if she should not relinquish it, this entails initial and subsequent meetings of the Order. 15. There may be bhikkhunãs who are followers of that
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bhikkhunã, say, one or two or three, and who speak on her side and they may say thus, “Let the venerable ones not admonish that bhikkhunã at all; for that bhikkhunã is a speaker of the Law and a speaker of the Discipline and she speaks in accordance with our desire and choice, she knows us and speaks (for us) and that is our wish. “Those bhikkhunãs should be admonished by bhikkhunãs thus, “Let not the venerable ones say thus; for that bhikkhunã is neither a speaker of the Law nor a speaker of the discipline. Let not schism of the Order be the venerable one’s choice too. Let the venerable ones be at peace with the Order for when the Order, being in concord and in agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort.Ÿ Should those bhikkhunãs, being admonished by bhikkhunãs thus, persist as before, then those bhikkhunãs should be admonished by bhikkhunãs up to the third time so that they may give it up. If on being admonished up to the third time they give it up, that is good; if they should not give it up, they have fallen into a matter that is an offence entailing a formal meeting of the Order involving being sent away. 16. A bhikkhunã may be naturally difficult to admonish and when lawfully admonished by bhikkhunãs concerning the training precepts included in the recitation, she makes herself unadmonishable thus, “Let the venerable ones not admonish me at all about either what is good or what is bad and I too shall not admonish the venerable ones at all about either what is good or what is bad. Let the venerable ones refrain from admonishing me.Ÿ Then that bhikkhunã should be admonished by bhikkhunãs thus “Let the venerable one not make herself unadmonishable; rather let the venerable
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one make herself admonishable. Let the venerable one make herself lawfully admonish bhikkhunãs, and bhikkhunãs will lawfully admonish the venerable one; for the Blessed One’s following comes to growth thus, that is to say by mutual rehabilitation.Ÿ Should that bhikkhunã, being admonished, by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she give it up. If on being admonished with up to the third time she gives up that is good; if she should not give it up, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. 17. (It may be that) a bhikkhunã who is a corrupter of families (by gift of flowers, etc) and of bad behaviour lives in dependence on some village or town (and that) both her bad behaviour is seen and heard about and families corrupted by her are seen and heard about. That bhikkhunã should be admonished by bhikkhunãs thus, ‘The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about the families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough.Ÿ Should that bhikkhunã, being admonished by bhikkhunãs thus, say to those bhikkhunãs, ‘The bhikkhunãs are guided by desire and guided by hate and guided by delusion and guided by fear. On account of such a fault they banish one and do not banish another,’ then that bhikkhunã should be admonished by bhikkhunãs thus, ‘Let the venerable one not say so. The bhikkhunãs are not guided by desire nor guided by hatred nor guided by delusion nor guided by
26

fear. The venerable one is a corruptor of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about and families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough.’ Should that bhikkhunã on being admonished by bhikkhunãs thus, persist as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may give it up. If on being remonstrated with up to the third time she gives it up that is good; if she should not give it up, she also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. Elders, I have recited the Dharma called Saïghàdisesa consisting of 17 rules. Nine rules are called Pañhamapattika, that is, offences when committed at the first act. Eight rules are called Yàvatatiyakà, that is offences when committed after the third warning. Should any bhikkhunã have committed these offences, she must observe manatta in both the Sanghas. A minimum of twenty bhikkhunãs is required to put her back in the Sangha. Should there be even one bhikkhunã less, that act is nullified. Those bhikkhunãs will be blamed by the lord Buddha. This is the right way of observance. I would ask you now, are you pure in these 17 rules of Saïghàdisesa? I repeat my question for a second time if you are pure in these rules. I repeat for a third time if you are pure in these rules. If you are pure, remain silent. I will take your silence as a positive answer. The end of Saïghàdisesa rules.
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Nissaggãya Pàcittiya
There are 30 of Nissaggãya Pàcittiya rules. 1. Whatever bhikkhunã should make a hoard of bowls, there is an offence of expiation involving forfeiture. 2. Whatever bhikkhunã, thinking that robe-material (given) not at the right time is robe-material (given) at the right time, having allotted it should have it distributed, there is an offence of expiation involving forfeiture. 3. Whatever bhikkhunã, having exchanged a robe with a bhikkhunã, should afterwards speak thus: “Lady, take your robe, give this robe to me. That which is yours is yours, that which is mine is mine. Give this to me, take away your own,Ÿ (and) should take 10 it away or should cause (another) to take it away, there is an offence of expiation involving forfeiture. 4. Whatever bhikkhunã, having had one thing asked for, should have another thing asked for, there is an offence of expiation involving forfeiture. 5. Whatever bhikkhunã, having got one thing in exchange, should get another thing in exchange, there is an offence of expiation involving forfeiture. 6. Whatever bhikkhunã should get something in exchange for that which was necessary (and) appointed for another thing, destined for another thing, (and) belonging to an Order, there is an offence of expiation involving forfeiture. 7. Whatever bhikkhunã should get something in exchange for what was necessary (and) appointed for
10. I.B. Horner has “tearŸ, SBB. XIII, p. 220-1. 28

another thing, destined for another thing, belonging to an Order, (and) that she asked for herself, there is an offence of expiation involving forfeiture. 8. Whatever bhikkhunã should get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to many bhikkhunãs, there is an offence of expiation involving forfeiture. 9. Whatever bhikkhunã should get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to many bhikkhunãs, (and) that she asked for herself, there is an offence of expiation involving forfeiture. 10. Whatever bhikkhunã should get something in exchange for what was necessary (and) appointed for another thing, destined for another thing, belonging to an individual, (and) that she asked for herself, there is an offence of expiation involving forfeiture. The end of the first vagga, patta. 11. If a bhikkhunã is bargaining for a heavy cloth, she may bargain for one (worth) at most four “bronzesŸ. 11 If she should bargain for one (worth) more than that there is an offence of expiation involving forfeiture. 12. If a bhikkhunã is bargaining for a light cloth, she may bargain for one (worth) at most two and a half ‘bronzes’. If she should bargain for one (worth) more than that, there is an offence of expiation involving forfeiture. 13. When the robe-material is settled, when a bhikk11. 1 kaüsa = 4 kahàpaõas, SBB. XIII, p. 239, n. 3 29

hunã’s kañhina (privileges) have been removed, an extra robe may be worn for at most ten days, for she who exceeds that (period), there is an offence of expiation involving forfeiture. 14. When the robe-material is settled, when a bhikkhunãs’ kañhina (privileges) have been removed, if this bhikkhunã should be away, separated from the 5 robes, even for one night, except on the agreement of the bhikkhunãs, there is an offence of expiation involving forfeiture. 15. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed, if robematerial should accrue to the bhikkhunã not at the right time, it should be made up quickly. But if it is not sufficient for her, that robe-material may be laid aside by that bhikkhunã for a month at most, should she have any expectation that the deficiency may be supplied. If she should lay it aside for longer than that, even with the expectation (of the deficiency being supplied), there is an offence of expiation involving forfeiture. 16. Whatever bhikkhunã should ask a man or woman householder who is not a relation (of her) for a robe, except at the right time, there is an offence of expiation involving forfeiture. This is the right time in this case; if a bhikkhunã becomes one whose robe is stolen or whose robe is destroyed; in this case this is the right time. 17. If a man or a woman householder who is not a relation, asking (a bhikkhunã), should invite her (to take material for) many robes, then at most (material for) an inner and an upper robe, should be accepted as robe-material by that bhikkhunã; if she should accept more than that, there is an offence of expiation involving forfeiture.
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18. In case a robe-fund comes to be laid by for a bhikkhunã by a man or a woman householder who is not a relation (of her), thinking: ‘I will present the bhikkhunã so and so with a robe, having got the robe in exchange for this robefund’ then if that bhikkhunã, out of desire for something fine, approaching before being invited, should put forward a consideration with regard to a robe, saying: ‘indeed it would be well; do let the venerable one, having got a robe like this or like that in exchange for this robe-fund, present it to me,’ there is an offence of expiation involving forfeiture. 19. In case various robe-funds come to be laid by for a bhikkhunã by two man householders or by (two) woman householders who are not relations (of her), thinking: “We will present the bhikkhunã so and so with robes, having got various robes in exchange for the various robe funds.’ Then if that bhikkhunã, out of desire for something finer, approaching before being invited, should put forward a consideration with regard to a robe, saying, ‘Indeed it would be well; do let the venerable ones, having got a robe like this or like that in exchange of the various robe funds, present it to me, the two together with one,Ÿ there is an offence of expiation involving forfeiture. 20. In case a king or one in the service of a king or a brahmin or a householder should send a robe-fund for a bhikkhunã by a messenger, saying: “Having got a robe in exchange for this robe fund, present the bhikkhunã so and so with a robe,Ÿ then if this messenger, approaching that bhikkhunã should say: “Honoured sir, this robe fund was brought for the venerable one; let the venerable one accept this robe fund,Ÿ then the messenger should be spoken to
31

thus by this bhikkhunã: “Sir, we do not accept a robe fund, but we accept a robe if it is at the right time and if it is allowable.Ÿ If this messenger should say to the bhikkhunã: “But is there someone who is the venerable one’s attendant?Ÿ Then bhikkhunãs, an attendant should be pointed out by the bhikkhunã in need of a robe — either one who is engaged in the monastery or a lay-follower saying “This is the bhikkhunãs’ attendant. “If this messenger, instructing this attendant, approaching that bhikkhunã, should speak thus: “Honoured sir, I have instructed the person whom the venerable one pointed out as an attendant; let the venerable one approach at the right time, (and) he will present you with a robe,Ÿ if that bhikkhunã is in need of a robe, approaching the attendant, she should state and, remind him 2 or 3 times, saying: ‘Sir, I am in need of a robe’. If while stating and reminding 2 or 3 times, she succeeds in obtaining that robe, that is good. If she does not succeed in obtaining it, she should stand silently for it 4 times, 5 times, 6 times at the utmost. If she succeeds in obtaining that is good. If she, exerting herself further than that, succeeds in obtaining that robe, there is an offence of expiation involving forfeiture. If she does not succeed in obtaining it, she should either go herself to where the robe-fund was brought from for her, or a messenger should be sent to say: “That robe fund which you, sirs, sent for a bhikkhunã, is not of any use to that bhikkhunã. Let the gentleman make use of their own, let your own things be not lost.Ÿ The end of a second vagga, cãvara. 21. Whatever bhikkhunã should take gold and silver, or
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should get another to take it (for her), or should consent to its being kept in deposit (for her), there is an offence of expiation involving forfeiture. 22. Whatever bhikkhunã should engage in various transactions in which gold and silver is used, there is an offence of expiation involving forfeiture. 23. Whatever bhikkhunã should engage in various kinds of bartering, there is an offence of expiation involving forfeiture. 24. Whatever bhikkhunã should get another new bowl in exchange for a bowl mended in less than 5 places, there is an offence of expiation involving forfeiture. That bowl is to be forfeited by that bhikkhunã to the company of bhikkhunãs, and whatever is the last bowl belonging to that company of bhikkhunãs, that should be given to this bhikkhunã with the words ‘bhikkhunã, this is a bowl for you; it should be kept until it breaks.’ That is the proper course in this case. 25. Those medicines which may be partaken of by ill bhikkhunãs, that is to say, ghee, fresh butter, oil, honey, molasses: accepting these, they may be used as a store for at most 7 days. For her who exceeds that (period), there is an offence of expiation involving forfeiture. 26. Whatever bhikkhunã, herself having given a robe to a bhikkhunã, angry and displeased, should take it away or should cause it to be taken away, there is an offence of expiation involving forfeiture. 27. Whatever bhikkhunã, herself asking for yarn, should have robe-material woven by weavers, there is an offence of expiation involving forfeiture. 28. A man or a woman householder who is not a rela33

tion may cause robe-material to be woven by weavers for a bhikkhunã. Then if that bhikkhunã, before being invited, going up to the weavers, should put forward a consideration with regard to the robe-material, saying: ‘Now sirs, this robematerial is being specially woven for me. Make it long and wide and rough and make it evenly woven and well woven and well scraped and well combed. If you do so we could give the venerable ones something or other in addition.’ And if the bhikkhunã, speaking thus, should give something or other in addition, even as little as the contents of a beggingbowl, there is an offence of expiation involving forfeiture. 29. If a special robe should accrue to a bhikkhunã ten days before the full moon of the (first) Kattika, three months (of the rains having passed), it may be accepted by that bhikkhunã if she thinks of it (as something) special having accepted it, it should be laid aside until the robe-season. But if she should lay it aside for longer than that, there is an offence of expiation involving forfeiture. 30. Whatever bhikkhunã should knowingly appropriate to herself an apportioned benefit belonging to the Order, there is an offence of expiation involving forfeiture. The end of a third vagga, Jàtaruparajata. Ladies, these are 30 Nissaggãya Pàcittiya rules which have been recited. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of 30 Nissaggãya Pàcittiya rules.
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Pàcittiya
Elders, there are 166 Pàcittiya rules as follows: 1. Whatever bhikkhunã should eat garlic, there is an offence of expiation. 2. Whatever bhikkhunã should pull out hair in narrow places,12 there is an offence of expiation. 3. Whatever bhikkhunã should touch the secret place,13 there is an offence of expiation. 4. Whatever bhikkhunã should use a piece of smooth lac,14 there is an offence of expiation. 5. If a bhikkhunã should want to take an ablution with water, she may take at most (a measure of) two finger joints. For whoever exceeds this, there is an offence of expiation. 6. What bhikkhunã should stay close to a monk catering him with drinking water or fanning him while he is eating, there is an offence of expiation. 7. Whatever bhikkhunã, having asked for raw grain or having had it asked for or having roasted it or having caused it to be roasted, or having pounded it, or having caused it to be pounded, or having cooked it or having caused it to be cooked, should eat it, there is an offence of expiation. 8. Whatever bhikkhunã should throw out or should
12. “narrow placesŸ means under arms and over the secret place. “sambàdhe lomam samharàpeyyaŸ, p. 59, Horner has “let the hair of the body growŸ, SBB. XIII, p. 247. 13. “talaghàtakeŸ p. 59, Horner has “slapping with the palms of the handsŸ, SBB. XIII, p. 248. 14. “jatumatthakeŸ p. 59 for purpose of masturbation. Horner has “application of lacŸ SBB. XIII, p. 249. 35

cause (another), to throw out excrement or urine or rubbish or remains of food over a wall or over a fence, there is an offence of expiation. 9. Whatever bhikkhunã should throw out or should cause (another) to throw out excrement or urine or rubbish or remains of food on to the green crops, there is an offence of expiation. 10. Whatever bhikkhunã should go to see dancing or singing or music, there is an offence of expiation. The end of first vagga, lasuõa. 11. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in the dark of the night when there is no light, there is an offence of expiation. 12. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in a secluded place, there is an offence of expiation. 13. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in an open place, there is offence of expiation. 14. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, on a carriage road, or in a close-end lane or at cross-roads or should whisper in his ear or should dismiss the bhikkhunã who is her companion, there is an offence of expiation. 15. Whatever bhikkhunã, having approached families before a meal, having sat down on a seat, should depart without informing the owner, there is an offence of expiation. 16. Whatever bhikkhunã, having approached families after a meal, should sit down or should lie down on a seat
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without asking the owner (for permission), there is an offence of expiation. 17. Whatever bhikkhunã, having approached families at the wrong time, having spread or having caused a sleepingplace to be spread without asking the owner (for permission), should sit down or lie down on it, there is an offence of expiation. 18. Whatever bhikkhunã should make someone speak against another by misapprehension or by misunderstanding,15 there is an offence of expiation. 19. Whatever bhikkhunã should curse herself or another with hell or with purity of Brahma,16 there is an offence of expiation. 20. Whatever bhikkhunã should weep, having struck herself repeatedly, there is an offence of expiation. The end of the second vagga, andhakàra. 21. Whatever bhikkhunã should bathe naked, there is an offence of expiation. 22. Should a bhikkhunã want to have a bathing cloth made, it must be made to a (proper) measure. The (proper) measure is: 4 Sugata-spans in length, 2 Sugata-spans 17 in width. Should she exceed this (measure), there is an offence of expiation involving cutting down.
15. “duggakitena duppadhàritena param ujjhàpeyyaŸ, p. 61, Horner has “because of misapprehension, because of a misunderstanding, should make (someone) look down upon anotherŸ. 16. “BrahmacariyenaŸ, p. 61, Horner has “Brahma-lifeŸ SBB. XIII, p. 219. 17. “SugatavidatthiyàŸ, Horner has “the accepted spanŸ. 37

23. Whatever bhikkhunã, having taken apart or having made (another) take apart another bhikkhunã’s robe, if she is not afterwards prevented should neither sew it nor should make an effort to get it sewn, should she exceed the fourth and fifth days, there is an offence of expiation. 24. Whatever bhikkhunã should hold the period of changing her outer cloak over 5 days, 18 there is an offence of expiation. 25. Whatever bhikkhunã should change her robe and use it,19 there is an offence of expiation. 26. Whatever bhikkhunã should cause the loss of the robes which are gift to a group, there is an offence of expiation. 27. Whatever bhikkhunã should hold back a legally valid division of robe, there is an offence of expiation. 28. Whatever bhikkhunã should give a recluses’ robe to a householder or to a wanderer or to a female wanderer, there is an offence of expiation. 29. Whatever bhikkhunã, when an expectation of robe is not sure should let the robe-season pass, there is an offence of expiation. 30. Whatever bhikkhunã should hold back a legal valid removal of the Kañhina (privileges), there is an offence of expiation. The end of the third vagga, nagga.
18. “Pancàhikam saüghàtivaram atikkàmeyyaŸ, p. 62, Horner has “miss going about in an outer cloak for 5 daysŸ. 19. “CãvarasaükamaniyaŸ, p 62, Horner has “a robe that should be handed backŸ SBB. XIII, p. 292. 38

31. Should two bhikkhunãs share the same couch, there is an offence of expiation. 32. Should two bhikkhunãs share the same spreadcloth or covering cloth, there is an offence of expiation. 33. Whatever bhikkhunã should intentionally cause discomfort to a bhikkhunã, there is an offence of expiation. 34. Whatever bhikkhunã should neither attend to an ailing (woman) who lives with her nor should make an effort to get her attended to, there is an offence of expiation. 35. Whatever bhikkhunã, having given quarters to a bhikkhunã, angry, displeased, should throw her out or have her thrown out, there is an offence of expiation. 36. Whatever bhikkhunã should keep company with a householder or with a householder’s son, that bhikkhunã should be spoken to thus by bhikkhunãs: ‘Do not, lady, keep company with a householder and with a householder’s son. Let the lady desist, the Saïgha praises such detachment in a sister.’ But if that bhikkhunã, being spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up that (course). If she should give it up, while being admonished up to the third time, that is good. If she should not give it up, there is an offence of expiation. 37. Whatever bhikkhunã should go without the company of a caravan 20 on alms-tour within (her own) region (when it is) agreed upon as dangerous, frightening, there is an offence of expiation. 38. Whatever bhikkhunã should go without the com20. “asatthikà,Ÿ p. 63, Horner has “a weapon on alms-tour.Ÿ 39

pany of a caravan on alms-tour outside (her own) region (when it is) agreed upon as dangerous, frightening, there is an offence of expiation. 39. Whatever bhikkhunã should travel during the rainretreat, there is an offence of expiation. 40. Whatever bhikkhunã, having kept the rain-retreat, should not set on an alms-tour, even for (a distance of) 5 or 6 yojanas, there is an offence of expiation. The end of the fourth vagga, tuvañña. 41. Whatever bhikkhunã should go to see a king’s pleasure house or a picture gallery or a park or a pleasure grove or a lotus pond, there is an offence of expiation. 42. Whatever bhikkhunã should make use of a sofa or of a divan, there is an offence of expiation. 43. Whatever bhikkhunã should spin yarn, there is an offence of expiation. 44. Whatever bhikkhunã should serve a householder,21 there is an offence of expiation. 45. Whatever bhikkhunã, being spoken to by a bhikkhunã, saying: “Do come, lady, and settle this legal question,Ÿ and having answer: “Very good,Ÿ (yet) if she is not afterwards prevented, should neither settle it nor should make an effort to get it settled, there is an offence of expiation. 46. Whatever bhikkhunã should give with her own hand solid food or soft food to a non-Buddhist recluse or to a female wanderer, there is an offence of expiation.
21. “gihiveyyàvaccaü,Ÿ p. 64 for menstruation, Horner has “household work.Ÿ 40

47. Whatever bhikkhunã should make use of the monthly cloth 22 and not give it up,23 there is an offence of expiation. 48. Whatever bhikkhunã, not having given up her dwelling, should set out on alms-tour, there is an offence of expiation. 49. Whatever bhikkhunã should learn worldly knowledge, there is an offence of expiation. 50. Whatever bhikkhunã should teach worldly knowledge, there is an offence of expiation. The end of the fifth vagga, cittàgàra. 51. Whatever bhikkhunã should enter an àràma without asking (for permission) if a monk be there, there is an offence of expiation. 52. Whatever bhikkhunã should revile or abuse a monk, there is an offence of expiation. 53. Whatever bhikkhunã, being quick tempered, should abuse a group, there is an offence of expiation. 54. Whatever bhikkhunã, being invited or being satisfied, should eat or partake of solid food or soft food, there is an offence of expiation. 55. Whatever bhikkhunã should be stingy as to families,24 there is an offence of expiation. 56. Whatever bhikkhunã should spend the rain-retreat in a residence where there is no monk, there is an offence of expiation.25
22. “âvasathacãvara, p. 64, Horner has “household robeŸ, SBB. XIII, p. 333. 23. So that other bhikkhunãs can use it. 24. “KulamaccharinãŸ, p. 65 so that the families might attend to her only. 25. Correspond to the second of the eight Gurudhamma of the bhikkhunãs. 41

57. Whatever bhikkhunã, having kept the rain-retreat, should not invite both saüghas in respect of three matters: what was seen or heard or suspected, there is an offence of expiation. 58. Whatever bhikkhunã should not go for exhortation or for communion, there is an offence of expiation. 59. Every half month a bhikkhunã should desire two things from the Order of monks: the asking as to (the date of) the observance day and the approaching for exhortation. For she who transgresses this, there is an offence of expiation.26 60. Whatever bhikkhunã, without having obtained permission from an Order or from a group, should together with a man, the one with the other, make a boil or a scab that has formed on the lower part of her body burst or break or let it be washed or smeared or bound up or unbound, there is an offence of expiation. The end of the sixth vagga, àràma. 61. Whatever bhikkhunã should ordain a pregnant woman, there is an offence of expiation. 62. Whatever bhikkhunã should ordain a woman still giving suck, there is an offence of expiation. 63. Whatever bhikkhunã should ordain a probationer who has not trained for two years in the six rules,27 there is an offence of expiation. 64. Whatever bhikkhunã should ordain a probationer who has trained for two years in the six rules (but) who is not
26. Corresponds to the third of the Eight Gurudhamma of the bhikkhunãs. 27. They are the 5 precepts and abstaining from taking food after midday. 42

yet agreed upon by the Order, there is an offence of expiation. 65. Whatever bhikkhunã should ordain a married woman, who is less than 12 years,28 there is an offence of expiation. 66. Whatever bhikkhunã should ordain a married woman who is 12 years (but) who has not trained for 2 years in the six rules, there is an offence of expiation. 67. Whatever bhikkhunã should ordain a married woman who is 12 years, who has trained for two years in the six rules, (but) who is not agreed upon by the Order, there is an offence of expiation. 68. Whatever bhikkhunã having ordained the woman who lives with her, for two years should neither teach her nor have someone teach her the six rules, there is an offence of expiation. 69. Whatever bhikkhunã should not allow an ordained bhikkhunã to follow her instructor for 2 years, there is an offence of expiation. 70. Whatever bhikkhunã, having ordained (the woman) who lives with her, should neither remove her nor have her removed even to (a distance of) 5-6 yojanas, there is an offence of expiation. The end of the seventh vagga, gabbbinã. 71. Whatever bhikkhunã should ordain a maiden under 20 years of age, there is an offence of expiation. 72. Whatever bhikkhunã should ordain a maiden who
28. “Unadvàdasavassaü,Ÿ p. 66, Horner has “a woman who has been married less than 12 yearsŸ. 43

is 20 years of age (but) has not trained for two years in the six rules, there is an offence of expiation. 73. Whatever bhikkhunã should ordain a maiden who is 20 years of age, has trained for two years (but) who is not agreed upon by the Order, there is an offence of expiation. 74. Whatever bhikkhunã, being ordained for less than 12 years should give ordination, there is an offence of expiation. 75. Whatever bhikkhunã, being ordained for 12 years (but) is not agreed upon by the Order, should give ordination, there is an offence of expiation. 76. Whatever bhikkhunã, on being told, ‘You have ordained sufficiently, lady, for the time being,’ and having answered, ‘Very good,’ should afterwards criticise, there is an offence of expiation. 77. Whatever bhikkhunã, having said to a probationer: ‘If you, lady, will give me a robe, then will I ordain you,’ (yet) if she is not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation. 78. Whatever bhikkhunã, having said to a probationer: ‘If you, lady, will follow me for two years, then will I ordain you,’ (yet) if she is not afterwards prevented, should neither ordain for nor should make an effort to get her ordained, there is an offence of expiation. 79. Whatever bhikkhunã should ordain a probationer who is in love with a man, who keeps company with men, who is still in grief, there is an offence of expiation. 80. Whatever bhikkhunã should ordain a probationer without the consent of the parents or husband, there is an offence of expiation.
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81. Whatever bhikkhunã should ordain a probationer by showing favouritism to (monks) placed on probation, there is an offence of expiation. 82. Whatever bhikkhunã should ordain every year,29 there is an offence of expiation. 83. Whatever bhikkhunã should ordain two probationers in one year, there is an offence of expiation. The end of the eighth vagga, kumarãbhåta. 84. Whatever bhikkhunã who is not ill should use an umbrella and sandals, there is an offence of expiation. 85. Whatever bhikkhunã who is not ill should go in a vehicle, there is an offence of expiation. 86. Whatever bhikkhunã should wear a hip-cloth,30 there is an offence of expiation. 87. Whatever bhikkhunã should wear woman’s ornaments, there is an offence of expiation. 88. Whatever bhikkhunã should bathe in perfume, there is an offence of expiation. 89. Whatever bhikkhunã should bathe in scented ground sesamum, there is an offence of expiation. 90. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a bhikkhunã, there is an offence of expiation. 91. Whatever bhikkhunã should cause (herself) to be
29. “AnuvassamŸ p. 67. 30. “SaüghaõãŸ p. 68, Sujib explains that it is “narrow cloth worn around the hipŸ Tripitaka for People, p. 208, apparently it is used by householder as a corset. 45

rubbed or should cause (herself) to be massaged by a probationer, there is an offence of expiation. 92. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a female novice, there is an offence of expiation. 93. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a woman householder, there is an offence of expiation. 94. Whatever bhikkhunã should sit down on a seat in front of a monk without asking (for permission), there is an offence of expiation. 95. Whatever bhikkhunã should ask a question of a monk at an improper time 31 there is an offence of expiation. 96. Whatever bhikkhunã should enter a village without her vest,32 there is an offence of expiation. The end of the ninth vagga, chattupahana. 97. In telling a conscious lie, there is an offence of expiation. 98. In insulting speech, there is an offence of expiation. 99. In slander by bhikkhunãs, there is an offence of expiation. 100. Whatever bhikkhunã should recite dhamma line by line together with an unordained female, there is an offence of expiation. 101. Whatever bhikkhunã should lie down with an
31. “AnokàsataüŸ, p. 68, Horner has “who has not given leaveŸ, SBB. XIII, p. 415. 32. “Samkacchika,Ÿ the fourth of a bhikkhunã’s robe, apparently to tighten her breasts; see the story in SBB. XIII, p. 415. 46

unordained female for more than 2-3 nights, there is an offence of expiation. 102. Whatever bhikkhunã should lie down in a covered place with a man, there is an offence of expiation. 103. Whatever bhikkhunã should teach dhamma to a man in more than 5 or 6 sentences, except when a sensible woman 33 (be present), there is an offence of expiation. 104. Whatever bhikkhunã should speak of a condition of further superior-men to one who is not ordained, if it is a fact, there is an offence of expiation. 105. Whatever bhikkhunã should speak of a bhikkhunã’s serious offence to one who is not ordained, except on agreement (to speak) of the Order, there is an offence of expiation. 106. Whatever bhikkhunã should dig the ground or have it dug, there is an offence of expiation. The end of the tenth vagga, musàvàda. 107. For destruction of vegetable growth, there is an offence of expiation. 108. In evasion, in vexing, there is an offence of expiation. 109. In making (someone) look down upon another, in criticising, there is an offence of expiation. 110. Whatever bhikkhunã, spreading or having spread in the open air a couch or a chair or a mattress or a stool, belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation.
33. ‘Vinnunà itthiviggehanaŸ, Horner has “learnedŸ, XI, p. 206. 47

111. Whatever bhikkhunã, spreading a sleeping-place or having it spread in a dwelling belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. 112. Whatever bhikkhunã should lie down in a sleeping-place in a dwelling belonging to the Order, knowing that she is encroaching upon (the space intended for) a bhikkhunã arrived first, saying, ‘She for whom it becomes too crowded may depart,’ doing it for this, not for another, there is an offence of expiation. 113. Whatever bhikkhunã, angry, displeased, should throw out a bhikkhunã or cause her to be thrown out from a dwelling-place belonging to the Order, there is an offence of expiation. 114. Whatever bhikkhunã, in a lofty cell with an upper part, in a dwelling-place belonging to the Order, should sit down or lie down on a couch or chair with removable feet, there is an offence of expiation. 115. When a large dwelling-place is being built for a bhikkhunã, an enclosure of two or three roofings may be determined upon for placing the door bolts, for making the window-holes as far as the door-way, in establishing it when there are no crops. If, though established where there are no crops, she should determine upon (somthing) more than that, there is an offence of expiation. 116. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have them sprinkled, there is an offence of expiation. The end of the eleventh vagga, bhuttagàma.
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117. One meal in a public-house may be eaten by a bhikkhunã who is not ill. If she should eat more than that, there is an offence of expiation. 118. In a group-meal, except at a right time, there is an offence of expiation. In this case, a right time is a time of illness, a time of giving robes, a time of making robes, a time of going on a journey, a time of being embarked in a boat, when there is a great scarcity, a meal-time of recluses; this is a right time in this case. 119. If a bhikkhunã, going up to a family, (who) asking, should invite her (to take) cakes or barley-gruel, two or three bowlfuls may be accepted by a bhikkhunã desiring them. Should she accept more than that, there is an offence of expiation. Having accepted 2 or 3 bowlfuls, having taken them back from there they must be shared together with the bhikkhunãs. This is the proper course in this case. 120. Whatever bhikkhunã should eat or partake of solid food or soft food at the wrong time, there is an offence of expiation. 121. Whatever bhikkhunã should eat or partake of solid food or soft food that was stored, there is an offence of expiation. 122. Whatever bhikkhunã should convey to her mouth nutriment not given, except water for cleansing the teeth, there is an offence of expiation. 123. Whatever bhikkhunã, saying to a bhikkhunã, ‘Come, your reverence, we will go into a village or small town for alms-food,’ either causing to be given or not causing to be given (alms-food) to her, should dismiss her, saying, ‘Go away, your reverence, neither talking nor sitting down with
49

you comes to be a comfort for me; either talking or sitting down alone comes to be a comfort for me’ — if doing it just for this object, not for another, there is an offence of expiation. 124. Whatever bhikkhunã, intruding on a family with food, should sit down, there is an offence of expiation. 125. Whatever bhikkhunã should sit down in a private place on a secluded seat together with a man, there is an offence of expiation. 126. Whatever bhikkhunã should sit down in a private place together with a man, the one with the other, there is an offence of expiation. 127. Whatever bhikkhunã, being invited and being (provided) with a meal, not having asked (for permission) if a bhikkhunã be there, should call upon families before a meal or after a meal, except at a right time, there is an offence of expiation. In this, case a right time is the time of giving robes, the time of making robes, this is the right time in this case. 128. When a bhikkhunã is not ill, an invitation (to accept) a requisite for 4 months may be accepted, unless there be a renewed invitation, unless there be a permanent invitation. If one should accept for longer than that, there is an offence of expiation. 129. Whatever bhikkhunã should go to see an army fighting, unless there is sufficient reason for it, there is an offence of expiation. 130. If there is some reason for a bhikkhunã for going to an army, that bhikkhunã may stay with the army for 2-3 nights. Should she stay longer than that, there is an offence of expiation.
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131. If a bhikkhunã, staying with the army for 2-3 nights, should go to a sham-fight or to a troops in array or to the massing of the army or to see a review, there is an offence of expiation. 132. Should a bhikkhunã drink fermented liquor and spirits, there is an offence of expiation. 133. In tickling with the fingers, there is an offence of expiation. 134. In playing in the water, there is an offence of expiation. 135. In disrespect there is an offence of expiation. 136. Whatever bhikkhunã should frighten a bhikkhunã, there is an offence of expiation. The end of thirteenth vagga, càritta. 137. Whatever bhikkhunã, not being ill, desirous of warming herself, should kindle or should cause a fire to be kindled, unless there is sufficient reason for it, there is an offence of expiation. 138. Whatever bhikkhunã should bathe (at intervals of) less than half a month, except at a right time, there is an offence of expiation. In this case this is a right time: thinking, ‘a month and a half of the summer remains,’ (and) ‘the first month of the rains’ — these are the two and a half months when there is hot weather when there is a fever weather; at a time of illness, at a time of work, at a time of going on a journey, at a time of wind and rain. This is a right time in this case. 139. When a bhikkhunã obtains a new robe, any one mode of disfigurement of the 4 modes of disfigurement must
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be taken: either dark blue 34 or mud (colour) or black. If a bhikkhunã should make use of a new robe without taking any one mode of disfigurement of the 3 modes of disfigurement, there is an offence of expiation. 140. Whatever bhikkhunã, herself having assigned a robe to a monk or a bhikkhunã or to a female probationer or to a male novice or to a female novice, should make use of it, (the robe) not having been taken away, there is an offence of expiation. 141. Whatever bhikkhunã should hide or should cause to hide a bhikkhunã’s bowl or robe or a seat-mat or needlecase or girdle, even in fun, there is an offence of expiation. 142. Whatever bhikkhunã should intentionally deprive a living thing of life, there is an offence of expiation. 143. Whatever bhikkhunã should knowingly make use of water that contains living things, there is an offence of expiation. 144. Whatever bhikkhunã should knowingly open up for a further (formal) act a legal question settled according to rule, there is an offence of expiation. 145. Whatever bhikkhunã, having arranged together with a caravan (set on) theft, should knowingly go along the same high road, even at a distance of one village, there is an offence of expiation. 146. Whatever bhikkhunã should speak thus: ‘In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous 35 by the Lord, there is
34. “NãlamŸ, p. 73 Horner has ‘dark green’, SBB. XI, p. 407. 35. “AntaràyikàŸ p. 74, Horner has ‘stumbling blocks’, SBB., XIII, p. 24. 52

no danger at all’; that bhikkhunã should be spoken to by the bhikkhunãs thus: ‘Do not venerable one, speak thus, do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus; in many a figure, your reverence, are things that are dangerous called dangerous by the Lord, and in following these there is a vertiable danger.’ And if the bhikkhunã, when she has been spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time, she should give it up, that is good. But if she should not give it up, there is an offence of expiation. The end of the fourteenth vagga, joti. 147. Whatever bhikkhunã should knowingly eat together with or be in communion with or lie down in a sleeping place with a bhikkhunã who talks thus, who has not acted according to the rule, who has not given up that view, there is an offence of expiation. 148. If even a female novice 36 should speak thus: ‘In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous by the Lord, there is no danger at all,’ that novice should be spoken to thus by the bhikkhunãs: ‘Do not speak thus, reverend novice; do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus. Reverend novice, in many a figure are things that are dangerous called dangerous by the lord, and in following these,
36. One who is about to receive full ordination. 53

there is a veritable danger.’ And if that novice, when she has been spoken to thus by the bhikkhunãs, should persist as before, that novice should be spoken to thus by the bhikkhunãs: ‘From today forth, reverend novice, the Lord can neither be referred to as your teacher, nor can that be yours of which other novices get the chance, namely, the lying down to sleep for 2 or 3 nights with bhikkhunãs. Get away with you, depart.’ Whatever bhikkhunã should knowingly encourage or should support or should eat with or should lie down in a sleeping-place with a novice thus expelled, there is an offence of expiation. 149. Whatever bhikkhunã, being spoken to by bhikkhunãs regarding a rule, should speak thus: ‘Your reverences, I will not train myself in this rule of training until I have inquired about it of another bhikkhunã, experienced, expert in discipline,’ there is an offence of expiation. Bhikkhunãs, it should be learnt, it should be investigated by a bhikkhunã who is training. This is the proper course here. 150. Whatever bhikkhunã, when the Pàtimokkha is being recited, should speak thus: ‘On account of what are these lesser and minor rules of training recited? They only tend to remove, to vexation, to perplexity,’ in disparaging a rule of training, there is an offence of expiation. 151. Whatever bhikkhunã, while the Pàtimokkha is being recited every half month, should speak thus: ‘Only now do I understand that this rule is, as is said, handed down in a sutra,37 contained in a sutra, (and) comes up for recitation every half month; if other bhikkhunãs should know con37. “SuttaŸ, p. 76 Horner has “clauseŸ SBB. XIII, p. 44. 54

cerning this bhikkhunã that this bhikkhunã has sat down 2 or 3 times before, not to listen, while the Pàtimokkha was being recited, there is not only no freedom for that bhikkhunã on account of her ignorance, but she ought to be dealt with according to the rule for the offence into which she has fallen there, and also her pretentious manner,38 saying: ‘Your reverence, this is bad for you, this is badly gotten by you, that you, while the Pàtimokkha is being recited, do not attend applying yourself properly.’ This is for her who put on pretentious manner is an offence of expiation. 152. Whatever bhikkhunã, angry, displeased, should give a bhikkhunã a blow, there is an offence of expiation. 153. Whatever bhikkhunã, angry, displeased, should raise the palm of the hand against a bhikkhunã, there is an offence of expiation. 154. Whatever bhikkhunã should defame a bhikkhunã with an unfounded charge of an offence entailing a formal meeting of the order, there is an offence of expiation. 155. Whatever bhikkhunã should intentionally arouse remorse in a bhikkhunã thinking, ‘There will be no comfort for her even for a moment,’ if having done it for just this object, not for another, there is an offence of expiation. 156. Whatever bhikkhunã should stand overhearing bhikkhunãs when they are quarrelling, disputing, engaged in contention, saying, ‘I will hear what they say,’ if having done it for just this object, not for another, there is an offence of expiation. The end of the fifteenth vagga, diññhi.
38. Horner has “and further confusion should be put on herŸ, XIII, p. 44. 55

157. Whatever bhikkhunã, having given (her) consent for legitimate (formal) acts, should afterwards engage in criticism, there is an offence of expiation. 158. Whatever bhikkhunã, when the Order is engaged in decisive talk, not having given the consent, rising up from her seat, should depart, there is an offence of expiation. 159. Whatever bhikkhunã, having given away a robe to a bhikkhunã by means of a complete Order should afterwards engage in criticism saying “The bhikkunãs are appropriating a benefit belonging to the Order according to acquaintanceship,Ÿ there is an offence of expiation. 160. Whatever bhikkhunã should knowingly appropriate to an individual an apportioned benefit belonging to the Order, there is an offence of expiation. 161. Whatever bhikkhunã should pick up or should cause (someone) to pick up a treasure or what is considered as a treasure, except within a monastery or within a house, there is an offence of expiation. But if a bhikkhunã, having picked up or caused (someone) to pick up treasure or what is considered as treasure, that is within a monastery or within a house, it should be laid aside, thinking, it will be for him who will take it.’ This is the proper course here. 162. Whatever bhikkhunã should have a needle-case made that is made of bone or of ivory or made of horn, there is an offence of expiation involving breaking up. 163. When a new couch or chair is being made for a bhikkhunã, the legs should be made eight finger-breadths (high) according to the accepted finger-breadth, except for the knotched ends below. In exceeding this (measure) there is an offence of expiation involving cutting down.
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164. Whatever bhikkhunã should have a couch or a chair made covered with cotton, there is an offence of expiation involving tearing off. 165. When an itch-cloth is being made for a bhikkhunã, it must be made to a (proper) measure. This is the (proper) measure here: in length four spans of the accepted span, in breadth two spans. In exceeding this (measure), there is an offence of expiation involving cutting down. 166. Whatever bhikkhunã should have a robe made the measure of a well-farer’s robe, or more, there is an offence of expiation involving cutting down. This is the (proper) measure here of a well-farer’s robe for a well-farer: in length nine spans of the accepted span, in breadth six spans; this is the (proper) measure of a well-farer’s robe for a well-farer. Elders, there are 166 rules in Pàcittiya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of 166 Pàcittiya rules.

Pàñidesaniya
Elders, there are 8 Pàñidesaniya rules as follows: 1. Whatever bhikkhunã, who is not ill, having had ghee 39 asked for, should partake of it, it should be confessed by that bhikkhunã, saying: “I have fallen, ladies, into a blameworthy matter, unbecoming, which ought to be confessed; I confess it
39. Replace the following rules here. 57

2. 3. 4. 5. 6. 7. 8.

oil honey molasses fish meat milk curds.

Elders, there are 8 rules in Pàñidesaniya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of 8 Pàñidesaniya rules.

Sekhiya
Elders, the following are the Sekhiya rules: 1. “I will dress with the inner robe all round (me),Ÿ is a training to be observed. 2. “I will put on the upper robe-all round me,Ÿ is a training to be observed. 3. “Properly clad will I go amidst the houses,Ÿ is a training to be observed. 4. “Properly clad will I sit down amidst the houses,Ÿ is a training to be observed. 5. “Well-controlled will I go amidst the houses,Ÿ is a training to be observed. 6. “Well-controlled will I sit down amidst the houses,Ÿ is a training to be observed.
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7. “With the eyes cast down will I go amidst the houses,Ÿ is a training to be observed. 8. “With the eyes cast down will I sit down amidst the houses,Ÿ is a training to be observed. 9. “Not lifting up (the robes) will I go amidst the houses,Ÿ is a training to be observed. 10. “Not lifting up (the robes) will I sit down amidst the houses,Ÿ is a training to be observed. 11. “Not with loud laughter will I go amidst the houses,Ÿ is a training to be observed. 12. “Not with loud laughter will I sit down amidst the houses,Ÿ is a training to be observed. 13. “With little noise will I go amidst the houses,Ÿ is a training to be observed. 14. “With little noise will I sit down amidst the houses,Ÿ is a training be tbserved. 15. “Not swaying the body will I go amidst the houses,Ÿ is a training to be observed. 16. “Not swaying the body will I sit down amidst the houses,Ÿ is a training to be observed. 17. “Not swaying the arms will I go amidst the houses,Ÿ is a training to be observed. 18. “Not swaying the arms will I sit down amidst the houses,Ÿ is a training be observed. 19. “Not swaying the head will I go amidst the houses,Ÿ is a training to be observed. 20. “Not swaying the head will I sit down amidst the houses,Ÿ is a training be observed. 21. “Not with arms akimbo will I go amidst the houses,Ÿ is a training to be observed.
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22. “Not with arms akimbo will I sit down amidst the houses,Ÿ is a training be observed. 23. “Not covering up the head will I go amidst the houses,Ÿ is a training be observed. 24. “Not covering up the head 40 will I sit down amidst the houses,Ÿ is a training to be observed. 25. “Not tip-toeing 41 will I go amidst the houses,Ÿ is a training to be observed. (126) 26. “Not embracing the knees 42 will I sit down amidst the houses,Ÿ is a training to be observed. There are 30 rules in the second section, bhojanapañisaüyuga. 27. “Attentively will I accept almsfood,Ÿ is a training to be observed. 28. “Thinking of the bowl will I accept almsfood,Ÿ is a training to be observed. 29. “I will accept almsfood with equal curry,Ÿ is a training to be observed. 30. “I will accept almsfood at an even level (of the bowl)Ÿ is a training to be observed. 31. “Attentively will I eat almsfood,Ÿ is a training to be observed. 32. “Looking at 43 the bowl will I eat almsfood,Ÿ is a training to be observed.
40. Horner has “muffled up,Ÿ SBB. XIII, p. 126. 41. Horner has “crouching on the heels,Ÿ SBB. XIII, p. 126. 42. Horner has “lolling,Ÿ ibid. 43. Horner has “thinking of,Ÿ ibid, p. 129. 60

33. “Not digging the rice unevenly 44 will I eat almsfood,Ÿ is a training to be observed. 34. “I will eat rice with equal curry,Ÿ is a training to be observed. 35. “Not having chosen from the top will I eat almsfood,Ÿ is a training to be observed. 36. “I will not cover up the curry and the condiment with rice,45 desiring something more,Ÿ is a training to be observed. 37. “I will not eat curry or rice, having asked for it myself, if not ill,Ÿ is a training to be observed. 38. “Not cautious-mindedly will I look at others bowls,Ÿ is a training to be observed. 39. “I will not make up too large a mouthful,Ÿ is a training to be observed. 40. “I will make up a mouthful into a round,Ÿ is a training to be observed. 41. “I will not open the mouth 46 when the mouthful is not brought close,Ÿ is a training to be observed. 42. “I will not put the fingers 47 into the mouth while eating,Ÿ is a training to be observed. 43. “I will not talk with a mouthful in the mouth,Ÿ is a training to be observed. 44. “I will not eat tossing up balls (of food),Ÿ is a training to be observed.
44. Horner has “on continuous alms-tour,Ÿ ibid. 45. Horner has “conjey,Ÿ ibid, 132 46. Horner has “the door of the face,Ÿ SBB. XIII, p. 134. 47. Horner has “hand,Ÿ ibid. 61

45. “I will not eat breaking up the mouthfuls,Ÿ is a training to be observed. 46. “I will not eat stuffing the cheeks,Ÿ is a training to be observed. 47. “I will not eat shaking the hands about,Ÿ is a training to be observed. 48. “I will not eat scattering grains 48 of boiled rice,Ÿ is a training to be observed. 49. “I will not eat putting out the tongue,Ÿ is a training to be observed. 50. “I will not eat smacking the lips,Ÿ is a training to be observed. 51. “I will not eat making a hissing sound,Ÿ is a training to be observed. 52. “I will not eat licking the hand,49Ÿ is a training to be observed. 53. “I will not clean the bowl 50 and eat it,Ÿ is a training to be observed. 54. “I will not eat licking my lips,Ÿ is a training to be observed. 55. “I will not accept a drinking utensil while my hands (soiled) with food,Ÿ is a training to be observed. 56. “I will not throw out amidst the houses rinsings of the bowl with grains of boiled rice,Ÿ is a training to be observed. There are 16 rules in the third section: dhammade÷anapañisamyuta.
48. Horner has “lumps,Ÿ ibid. p. 136. 49. Horner has “the fingers,Ÿ ibid. 50. Horner has “licking the bowl,Ÿ ibid. p. 138. 62

57. “I will not teach dhamma to (someone) who is not ill with a sunshade in his hand,Ÿ is a training to be observed. 58. “I will not teach dhamma to (someone) who is not ill (and) has a staff in his hand,Ÿ is a training to be observed. 59. “I will not teach dhamma to (someone) who is not ill (and) who has a knife in his hand,Ÿ is a training to be observed. 60. “I will not teach dhamma to (someone) who is not ill (and) has a weapon in his hand,Ÿ is a training to be observed. 61. “I will not teach dhamma to (someone) wearing wooden sandals (and) who is not ill,Ÿ is a training to be observed. 62. “I will not teach dhamma to (someone) wearing shoes (and) who is not ill,Ÿ is a training to be observed. 63. “I will not teach dhamma to (someone) in a vehicle (and) who is not ill,Ÿ is a training to be observed. 64. “I will not teach dhamma to (someone) on a bed and who is not ill,Ÿ is a training to be observed. 65. “I will not teach dhamma to (someone) who is sitting down, embracing the knees 51and who is not ill,Ÿ is a training to be observed. 66. “I will not teach dhamma to (someone) with a turban on his head (and) who is not ill,Ÿ is a training to be observed. 67. “I will not teach dhamma to (someone) with his head covered up (and) who is not ill,Ÿ is a training to be observed.
51. Horner has “lolling,Ÿ SBB. XIII, p. 146. 63

68. “Having sat down on the ground I will not teach dhamma to (someone) sitting on a seat (and) who is not ill,Ÿ is a training to be observed. 69. “I will not teach dhamma having sat down on a low seat, to (someone) sitting on a high seat who is not ill,Ÿ is a training to be observed. 70. “I will not teach dhamma standing, to (someone) who is sitting down (and) who is not ill,Ÿ is a training to be observed. 71. “I will not teach dhamma going behind, to (someone) going in front (and) who is not ill,Ÿ is a training to be observed. 72. “I will not teach dhamma going at the side of a path, to (someone) going along the path (and) who is not ill,Ÿ is a training to be observed. There are 3 rules in the fourth section: pakiõaka. 73. “I will not pass excrement and urine 52 standing, if not ill,Ÿ is a training to be observed. 74. “I will not pass excrement, urine or spit if not ill, on green vegetable,Ÿ is a training to be observed. 75. “I will not pass excrement, urine or spit in the water if not ill,Ÿ is a training to be observed. Recited, venerable ones, are the 75 rules for training. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter? The venerable
52. Horner has simply “ease myself’ SBB. XIII, p. 150. 64

ones are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of the Sekhiya rules.

Adhikaraõasamatha
These seven rules, venerable ones, for the deciding of legal questions come up for recitation: for the deciding, for the settlement of legal questions arising from time to time a verdict in the presence of 53 may be given, a verdict of innocence may be given, a verdict of past insanity may be given, it may be carried out on (his) acknowledgement, (there is) the decision of the majority, the decision for specific depravity, the covering up (as) with grass. Recited, venerable ones, are the seven rules for the deciding of legal questions. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of seven Adhikaraõasamatha rules. Recited, venerable ones, is the occasion, recited are the eight rules for offences involving defeat, recited are the seventeen rules for offences entailing a formal meeting of the Order, recited are the thirty rules for offers of expiation involving forfeiture, recited are the one hundred sixty-six rules for offences
53. Vin. ii. 93 says there must be in the presence of the Order, of dhamma, of saügha and of the persons in dispute. Quoted from SBB. XIII, p. 153. 65

of expiation, recited are the eight rules for offences which ought to be confessed, recited are the 75 rules for training, recited the seven rules for the deciding of legal questions. So much (of the sayings) of the Lord, handed down in sutra, contained in sutras, comes for recitation every half month. All should train therein in harmony, on friendly terms, without contention. The end of Bhikkhunã Pàtimokkha.

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Mahàsanghika 54
Homage to the Buddha, the fully enlightened One. May the elders, the bhikkhunãs listen to me. Today is the 15th day, it is an Observance Day. If the Order is ready, let the Order recite the Pàtimokkha. Has not your previous work been completed? Elders, announce your purity. I am going to recite the Pàtimokkha. All of us present here be attentive. Please pay attention so that the Pàtimokkha will be completed. Should any of you commit offence against the Pàtimokkha please make it known. If not, one should remain silent, from the silence I shall understand you are all pure. Each recitation will be made three times, the question is directed to each of us. After the third recitation should any bhikkhunã remember her offence, she should not conceal it. For concealing an offence against the Pàtimokkha is said by the Lord Buddha to be indeed dangerous. Therefore, should any bhikkhunã recall an offence, please make it known (to the Order). So that she will remain at ease.

and not having disclaimed the training-rules, should engage in sexual intercourse even with an animal, she is defeated and no more in communion.55 2. Whatever bhikkhunã with intent to steal take from an inhabited area or from a forest what is not given, the taking of what is not given being of such a nature that on its account kings would have the robber arrested and either executed, imprisoned or banished (censuring her thus), “You are a robber, you are a fool, you are an idiot, you are a thief, (then) the bhikkhunã taking anything not given of such a nature is defeated and no more in communion. (Same as Th. Pàr. 2) 3. Whatever bhikkhunã purposely deprive a human being of life or provide him with (a knife) taking life or recommend advantages in death or encourage him to kill himself in various ways with such thoughts in mind and such intentions in mind as, “Good man, what (good) is this miserable life to you? Death is better for you than life,Ÿ (then) she is defeated and no more in communion also. (Same as Th. Pàr. 3) 4. Whatever bhikkhunã, having no acquaintance of it suggest that (some) superior human state worthy of the Noble Ones’ Knowledge and vision is present in herself (saying) ‘I know thus, I see thus’ and afterwards on another occasion should she whether examined or not examined, having admitted the fault and being desirous of purification, say thus, ‘Friends, not knowing, I said ‘I know’; not seeing, I said ‘I see’; what I said was vain and false’ (then) unless it was through over-estimation, she is defeated and no more in communion also.
55. Theravàda has this rule in more detail. 68

5. Whatever bhikkhunã, filled with desire, should stay close to a male who is also filled with desire and consent to rubbing for pleasure from shoulders downward to the knees, she becomes one who is defeated, she is not in communion.56 6. Whatever bhikkhunã, filled with desire, should allow a male who is filled with desire, should talk together within arm-reach, should allow him to hold hands, robes, garments, should be pleased to invite him to the seat, bending the body close to each other, having made an appointment for this, this bhikkhunã becomes one who is defeated, she is not in communion. (This is Th. Pàr. 8) 7. Whatever bhikkhunã, knowing that a bhikkhunã has fallen into a matter involving defeat, should not speak to other bhikkhunãs, but when she may be withdrawn, or deceased or expelled, should afterwards speak thus ‘Ladies, before I knew this bhikkhunã, she has fallen into a matter involving defeat, but I did not tell anyone, I did not want others to know,’ she becomes one who is defeated, she is not in communion. (This is Th. Pàr. 6) 8. Whatever bhikkhunã, filled with desire, for the sake of following what is verily not the rule, should consent to taking hold of the hand of a male person who is filled with desire or should consent to taking hold of the edge of (his) outer cloak or should stand or should consent to a man’s approaching (her) or should enter into a covered place or should dispose the body for such a purpose, she also becomes one who is defeated, she is not in communion, she is a doer of eight things.
56. Theravàda has this rule in more detail. 69

These are the eight Pàràjika rules which I have recited to you; should any of you be defeated in any one of the rules, she is not communion with the other bhikkhunãs. Whatever is true in the beginning is also true at the end. I repeat my question if all of you are pure in these rules. I repeat my question for a second time if all of you are pure in these rules. I repeat my question for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I will take your silence as a positive answer. The end of pàràjika rules.

Saïghàdisesa
There are 19 Saïghàdisesa rules: 1. Should any bhikkhunã engage to act as gobetween for (the purpose of conveying) a man’s intentions to a woman or a woman’s intentions to a man whether about marriage or about concubinage, (or) even for a temporary (arrangement), this entails initial and subsequent meetings of the Order. (This is Th. Sgd. 7) 2. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã groundlessly of a case of defeat (thinking), ‘Perhaps with this I may make her fall from the Good life,’ and afterwards on another occasion whether she is examined or not examined that litigation is (shown to be) groundless and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 8) 3. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã of a case
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of defeat, using as a pretext any trifling litigation connected with another class (of fault, thinking) ‘Perhaps with this I may make her fall from the Good life,’ and afterward on another occasion whether she is examined or not examined that litigation is (shown to be) connected with another class (of fault) and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 9) 4. Whatever bhikkhunã should be one who speaks in envy concerning a householder or a householder’s sons (or brothers) or a slave or a workman and even concerning a wanderer who is a recluse, that bhikkhunã has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Th. Sgd. 1) 5. Whatever bhikkhunã should walk outside a village without the company of other bhikkhunã, except other time.57 There is an offence entailing a formal meeting of the Order involving being sent away. 6. Whatever bhikkhunã should spend a night away from a company of bhikkhunãs except at a necessary time, that is when she is ill, or when the town surrounded by robbers, there is an offence entailing a formal meeting of the Order involving being sent away.58 7. Whatever bhikkhunã should ordain a woman without permission of the householder, there is an offence entailing a formal meeting of the Order involving being sent away. 8. Whatever bhikkhunã should knowingly receive a
57. In the Vibhanga it is explained that when a bhikkhunã is ill or not having sexual desire, p. 518 b. This is part of Th. Sgd. 3. 58. They are part of Th. Sgd. 3. 71

woman thief found to merit death, without having obtained permission from a king or an Order or a group or a guild or a company, unless she is allowable, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 2) 9. Whatever bhikkhunã should cross the river alone, there is an offence entailing a formal meeting of the Order involving being sent away.59 10. Whatever bhikkhunã, without having obtained permission from the Order which carried out the proceedings in accordance with the rule, the discipline, the teacher’s instruction, not having learnt the group’s desire, should restore a bhikkhunã suspended by a complete Order, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 4) 11. Whatever bhikkhunã, not being filled with desire, having accepted from a man who is filled with desire, things, robes, bowl, food, medicine, there is an offence entailing a formal meeting of the Order involving being sent away. 12. Whatever bhikkhunã should speak thus: ‘What can this man, whether he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand,’ other bhikkhunãs should speak thus: ‘Lady, do not say that….’ And if that bhikkhunã, being spoken to
59. This is part of Th. Sgd. 3. 72

thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished up to a third time for giving up that (course). If she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away.60 13. Whatever bhikkhunã should intend to cause disunity among the Sangha, withhold arguments to cause disunity among the Sangha. This bhikkhunã should be admonished by other bhikkhunãs thus: ‘Venerable, do not cause disunity among the Sangha, stay with the Sangha. The Sangha enjoys no argument, one should study together like water mixes with milk. Remain peaceful according to the teaching.’ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 14. Whatever bhikkhunã, one, two or more bhikkhunãs should agree in speech and opinion so as to cause disunity among the Sangha. This bhikkhunã should thus: ‘Venerable, do not say that this bhikkhunã is good or not, this bhikkhunã speaks according to the dhamma and vinaya, she speaks according to what we desire, if she thinks we are to withhold, we shall withhold, she knows how to speak and not
60. Similar to Th. Sgd. 6, but for Theravàda there is an offence at the first doing. 73

otherwise.’ This bhikkhunã should be admonished thus: ‘Venerable, do not speak thus… (repeat)…. Venerable, do not help to cause disunity among the Sangha, you should be pleased with the unity of the Sangha, because the unity among the Sangha is just like the mixing of water and milk. Stay together harmoneously and peacefully in the teaching.’ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 15. Whatever bhikkhunã 61 being angry, illegally defame the Sangha, should speak thus: ‘The bhikkhunãs are following a wrong course through desire, hatred, fear, and stupidity.’ That bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not, Venerable, speak thus… (repeat)…. The bhikkhunãs are not following the wrong course through fear, …Do not be displeased and blame the Sangha unreasonably.’ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time, for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the
61. Similar to Th. Sgd. 11 but Theravàda also has ‘overthrown in some legal question’ inserted here. 74

Order involving being sent away. 16. Whatever bhikkhunã should act according to her own desire, using impolite language, blaming other bhikkhunãs who live according to dhamma and vinaya, should speak thus: ‘Do not say whether I am good or not, I will not say whether you are good or not.’ This bhikkhunã should be admonished by other bhikkhunãs thus: ‘Venerable, the bhikkhunãs live together according to dhamma and vinaya, according to the teaching of the lord Buddha. Do not speak according to your own desire. You should listen to other bhikkhunãs’ admonition. And you should teach others according to dhamma and vinaya and the teaching of the lord Buddha. For among disciples of the Tathagata, one should admonish and receive admonition. Restrain together from offence, good deed will increase.’ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 17. Should two bhikkhunãs live in company with each other, always concealing one another’s sin, these bhikkhunãs should be spoken to thus by the bhikkhunãs: ‘Venerable, do not live in company, conceal each other’s sin. Living in company does not cause good deeds.’ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If
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she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. 18. Whatever bhikkhunã should speak thus: ‘Ladies live you as though in company, do not you live otherwise. For there are in the Order other bhikkhunãs of such habits, of such repute, of such ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, in gossiping, on poor evidence, says this: ‘Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the Order bhikkhunãs, concealing one another’s sins. Let the ladies desist, the Order praised this detachment in sisters,’… that bhikkhunã should be spoken to thus by the bhikkhunãs; ‘Do not, lady, speak thus: ‘Sisters are living in company… detachment in sisters: And if that bhikkhunã, being spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, this bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 13) 19. Whatever bhikkhunã, angry, displeased, should speak thus: ‘I repudiate the enlightened One… I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous, desirous of training; I will lead the
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Brahma-life among these,’ that bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not lady, angry, displeased, speak thus: ‘I repudiate the Enlightened One… I will lead the Brahma-life among these.’ Be satisfied, lady, dhamma is well preached, lead the Brahma-life for the utter ending of ill.’ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 10) Elders, I have recited the Dhamma called Saïghàdisesa consisting of 17 rules. Nine rules are called Pañhamapattika, that is, offences when committed at the first act. Eight rules are called Yàvatatiyakà, that is offences when committed after the third warning. Should any bhikkhunã (have) committed these offences, she must observe manatta in both the Sanghas. A minimum of twenty bhikkhunãs is required to put her back in the Sangha. Should there be even one bhikkhunã less, that act is nullified. Those bhikkhunãs will be blamed by the Lord Buddha. This is the right way of observance. I would ask you now, are you pure in these 17 rules of Saïghàdisesa? I repeat my question for a second time if you are pure in these rules. I repeat for a third time if you are pure in these rules. If you are pure, remain silent. I will take your silence as a positive answer. The end of Saïghàdisesa rules.
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Nissaggãya Pàcittiya
There are 30 Nissaggãya Pàcittiya rules: 1. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed, an extra robe may be worn for at most 10 days. For she who exceeds that (period), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 13) 2. When the robe-material is settled, when a bhikkhunãs’ kañhina (privileges) have been removed, if this bhikkhunã should be away, separated from the 5 robes, even for one night, except on the agreement of the bhikkhunãs, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 14) 3. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed if robematerial should accrue to the bhikkhunã not at the right time, it should be made up quickly. But if it is not sufficient for her, that robe-material may be laid aside by that bhikkhunã for a month at most, should she have any expectation that the deficiency may be supplied. If she should lay it aside for longer than that, even with the expectation (of the deficiency being supplied), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 15) 4. Whatever bhikkhunã should touch or get another to touch the like things 62 and valuable things with desire, there is an offence of expiation involving forfeiture.
62. Meaning money or silver coins, No. 1425, p. 311 b., similar to Th. Niss. 21. 78

5. Whatever bhikkhunã should engage in various kinds of bartering, there is an offence of expiation involving forfeiture. 6. Whatever bhikkhunã should ask a man or woman householder who is not a relation (of her) and is not in the same village 63 for a robe, except at the right time, there is an offence of expiation involving forfeiture. This is the right time in this case: if a bhikkhunã becomes one whose robe is stolen or whose robe is destroyed; in this case this is the right time. 7. Whatever bhikkhunã, having lost her robes,64 should be invited by a man or a woman householder who is not a relation (to take material for) many robes, then at most (material for) an inner and an upper robe, should be accepted as robe-material by that bhikkhunã; if she should accept more than that, there is an offence of expiation involving forfeiture. 8. In case a robe-fund comes to be laid by for a bhikkhunã by a man or a woman householder who is not a relation (of her), thinking: ‘I will present the bhikkhunã so and so with a robe, having got the robe in exchange for this robefund’ then if that bhikkhunã, out of desire for something fine, approaching before being invited, should put forward a consideration with regard to a robe, saying: ‘Indeed it would be well; do let the venerable one, having got a robe of this (particular) colour that in exchange for this robe-fund, present to me,’ there is an offence of expiation involving forfeiture. 9. In case various robe-funds come to be laid by for a bhikkhunã by two men householders or by (two) women
63. Th. Niss. 16 does not have the underlined (bold). 64. Th. Niss. 17 does not have the underlined (bold). 79

householders who are not relations (of her), thinking: ‘We will present the bhikkhunã so and so with robes, having got various robes in exchange for the various robe-funds: Then if that bhikkhunã, out of desire for something finer, approaching before being invited, should put forward a consideration with regard to a robe, saying, ‘Indeed it would be well; do let the venerable ones, having got a robe like this or like that in exchange of the various robe-funds, present it to me, the two together with one,’ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 19) 10. In case a king or one in the service of a king or a brahmin or a householder should send a robe-fund for a bhikkhunã by a messenger, saying ‘Having got a robe in exchange for this robe-fund, present the bhikkhunã so and so with a robe,’ then if this messenger, approaching that bhikkhunã should say: ‘Honoured sir, this robe-fund was brought for the venerable one; let the venerable one accept this robefund,’ then the messenger should be spoken to thus by this bhikkhunã: “Sir, so do not accept a robe-fund, but we accept a robe if it is at the right time and if it is allowable.Ÿ If this messenger should say to the bhikkhunã: “But is there someone who is the venerable one’s attendant?Ÿ then bhikkhunãs, an attendant should be pointed out by the bhikkhunã in need of a robe — either one who is engaged in the monastery or a layfollower saying: “This is the bhikkhunãs’ attendant.Ÿ If this messenger, instructing this attendant, approaching that bhikkhunã, should speak thus: “Honoured sir, I have instructed the person whom the venerable one pointed out as an attendant; let the venerable one approach at the right time, (and) he will present you with a robe,Ÿ the bhikkhunãs, if that bhikkhunã is in need
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of a robe, approaching that attendant, she should state and remind him 2 or 3 times, saying: “Sir, I am in need of a robe.Ÿ If while standing and reminding 2 or 3 times, she succeeds in obtaining that robe, that is good. If he does not succeed in obtaining it, she should stand silently for it 4 times, 5 times, 6 times at the utmost. If she succeeds in obtaining that is good. If she, exerting herself further than that, succeeds in obtaining that robe, there is an offence of expiation involving forfeiture. If she does not succeed in obtaining it, she should either go herself to where the robe-fund was brought from for her, or a messenger should be sent to say: “That robe fund which you, sirs, sent for a bhikkhunã, is not of any use to that bhikkhunã. Let the gentlemen make use of their own, let your own things be not lost.Ÿ (Same as Th. Niss. 20) 11. Whatever bhikkhunã, having asked (the sum for) bed and mattress, should spend it on robes, bowl, food and medicines for herself, there is an offence of expiation involving forfeiture.65 12. Whatever bhikkhunã, having accepted for one purpose should spend it for other purpose, there is an offence of expiation involving forfeiture. 13. Whatever bhikkhunã, having asked for (the sum for) food should spend it on robes, bowl, food and medicines for herself, there is an offence of expiation involving forfeiture. 14. Whatever bhikkhunã should make a hoard of bowls, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 1)
65. Compare rules Nos. 11-13 to Th. Niss. 4-10, they belong to the same nature. 81

15. Whatever bhikkhunã should keep extra robes, there is an offence of expiation involving forfeiture. 16. Whatever bhikkhunã, having discarded an old outer cloak in her residence, saying: “Whoever wants it may take it,Ÿ should afterwards take it back, there is an offence of expiation involving forfeiture. (Compare to Th.. Niss. 3) 17. Whatever bhikkhunã, having an old outer cloak, herself or another has torn it should leave it for more than 5 or 6 days without mending it, there is an offence of expiation involving forfeiture. 18. Whatever bhikkhunã, having said to a probationer thus: “Give me a robe and I will give you a full ordination,Ÿ having received the robe should not give ordination to the probationer, there is an offence involving forfeiture. (Same as Th. Pàc. 77) 19. If a bhikkhunã is bargaining for a heavy cloth, she may bargain for one (worth) at most four “bronzesŸ. 66 If she should bargain for one (worth) more than that there is an offence of expiation involving forfeiture. (Same as Th. Niss. 11) 20. If a bhikkhunã is bargaining for a light cloth, she may bargain for one (worth) at most 2½ “bronzesŸ. If she should bargain for one (worth) more than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 12) 21. Whatever bhikkhunã should keep an extra bowl for more than 10 days, there is an offence of expiation involving forfeiture. 22. Whatever bhikkhunã should get another new bowl in exchange for a bowl mended in less than 5 places, there is
66. 1 kaüsa = 4 kahapaõas, SBB. XIII, p. 239, n. 3. 82

an offence of expiation involving forfeiture. That bowl is to be forfeited by that bhikkhunã to the company of bhikkhunãs, and whatever is the last bowl belonging to that company of bhikkhunãs, that should be given to this bhikkhunã with the words “bhikkhunã, this is a bowl for you; it should be kept until it breaks.Ÿ That is the proper course in this case. (Same as Th. Niss. 24) 23. Those medicines which may be partaken of by ill bhikkhunãs, that is to say, ghee, fresh butter, oil, honey, molasses: accepting these, they may be used as a store for at most 7 days. For her who exceeds that (period), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 25) 24. Whatever bhikkhunã, herself having given a robe to a bhikkhunã, angry and displeased, should take it away or should cause it to be taken away, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 26) 25. Whatever bhikkhunã should engage in various transactions in which gold and silver is used, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 22) 26. Whatever bhikkhunã, herself asking for yam, should have robe-material woven by weavers who are not relatives,67 there is an offence of expiation involving forfeiture. 27. A man or a woman householder who is not a relation may cause robe-material to be woven by weavers for a bhikkhunã. Then if that bhikkhunã, before being invited, going up to the weavers, should put forward a consideration with regard to the robe-material, saying: “Now sirs, this robe67. Th. Niss. 27 does not have the underlined (bold). 83

material is being specially woven for me. Make it long and wide and rough and make it evenly woven and well woven and well scraped and well combed. If you do so we could give the venerable ones something or other in addition.Ÿ And if the bhikkhunã, speaking thus, should give something or other in addition, even as little as the contents of a beggingbowl, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 28) 28. If a special robe should accrue to a bhikkhunã ten days before the full moon of the (first) Kattika, three months (of the rains having passed), it may be accepted by that bhikkhunã if she thinks of it (as something) special having accepted it, it should be laid aside until the robe-season. But if she should lay it aside for longer than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 29) 29. Whatever bhikkhunã should offer higher prize for a thing another person has already purchased, there is an offence of expiation involving forfeiture. 30. Whatever bhikkhunã should knowingly appropriate to herself an apportioned benefit belonging to the Order, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 30) Ladies, these are 30 Nissaggãya Pàcittiya rules which have been recited. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Nissaggãya Pàcittiya rules.
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Pàcittiya
There are 141 Pàcittiya rules: 1. In telling a conscious lie, there is an offence of expiation. (Same as Th. Pàc. 97) 2. In speaking of family, work, or character,68 there is an offence of expiation. 3. In speaking with two-tongues, there is an offence of expiation. (Compare to Th. Pàc. 99) 4. Whatever bhikkhunã should knowingly open up for a further (formal) act a legal question settled according to rule, there is an offence of expiation. (Same as Th. Pàc. 144) 5. Whatever bhikkhunã should intentionally deprive a living thing of life, there is an offence of expiation. (Same as Th. Pàc. 142) 6. Whatever bhikkhunã should teach dhamma to a man in more than 5, or 6 sentences, except when a sensible woman 69 (be present), there is an offence of expiation. (Same as Th. Pàc. 103) 7. Whatever bhikkhunã should speak of a condition of further superior-men one who is not ordained, if it is a fact, there is an offence of expiation. (Same as Th. Pàc. 104) 8. Whatever bhikkhunã should speak of a bhikkhunã’s serious offence to one who is not ordained except on agreement (to speak) of the Order, there is an offence of expiation. (Same as Th. Pàc. 105)
68. That is speaking insultingly of family, work, character, No. 1425 p. 335 C. similar to Th. Pàc. 98. 69. “Vi¤¤unà itthiviggehanaŸ, Horner has “learnedŸ, XI, p. 206. 85

9. Whatever bhikkhunã, having agreed, should afterwards say thus; “Venerable, you intentionally give away that which belongs to the Sangha to relatives,Ÿ there is an offence of expiation. 10. Whatever bhikkhunã, when the Pàtimokkha is being recited, should speak thus: “On account of what are these lesser and minor rules of training recited? They only tend to remove, to vexation, to perplexity,Ÿ in disparaging a rule of training, there is an offence of expiation. (Same as Th. Pàc. 150) 11. For destruction of vegetable growth, there is an offence of expiation. (Same as Th. Pàc. 107) 12. In evasion, in vexing, there is an offence of expiation. (Same as Th. Pàc. 108) 13. In making (someone) look down upon another, in criticising, there is an offence of expiation. (Same as Th. Pàc. 109) 14. Whatever bhikkhunã, spreading or having spread in the open air a couch or a chair or a mattress or a stool, belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pàc. 110) 15. Whatever bhikkhunã, spreading a sleeping-place or having it spread in a dwelling belonging to the Order, setting forth, should neither remove it, nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pàc. 11) 16. Whatever bhikkhunã, having given quarters to a bhikkhunã, should, angry, displeased, throw her out or have
86

her thrown out, there is an offence of expiation. (Same as Th. Pàc. 35) 17. Whatever bhikkhunã should lie down in a sleepingplace in a dwelling belonging to the Order, knowing that she is encroaching upon (the space intended for) a bhikkhunã arrived first, saying, “She for whom it becomes too crowded may depart,Ÿ doing it for this, not for another, there is an offence of expiation. (Same as Th. Pàc. 112) 18. Whatever bhikkhunã, in a lofty cell with an upper part, in a dwelling-place belonging to the Order, should sit down or lie down on a couch or chair with removable feet, there is an offence of expiation. (Same as Th. Pàc. 114) 19. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have them sprinkled, there is an offence of expiation. (Same as Th. Pàc. 116) 20. Whatever bhikkhunã should intentionally arouse remorse in a bhikkhunã thinking, “There will be no comfort for her even for a moment,Ÿ if having done it for just this object, not for another, there is an offence of expiation. 21. One meal in a public-house may be eaten by a bhikkhunã who is not ill. If she should eat more than that, there is an offence of expiation. (Same as Th. Pàc. 117) 22. Whatever bhikkhunã should eat at every place, except special time, there is an offence of expiation. 23. Whatever bhikkhunã, herself having given dana 70 to a monk or a bhikkhunã or to a female probationer or to a male novice or to a female novice, should take it back and
70. Th. Pàc. 140 has robe instead. 87

make use of it, there is an offence of expiation. 24. Whatever bhikkhunã, knowing that she has finished eating, having left the seat, should invite her to eat again to cause her displeasure, there is an offence of expiation. 25. Whatever bhikkhunã should convey to her mouth nutriment not given, except water for cleansing the teeth, there is an offence of expiation. (Same as Th. Pàc. 122) 26. Whatever bhikkhunã should eat or partake of solid food or soft food at the wrong time, there is an offence of expiation. (Same as Th. Pàc. 120) 27. Whatever bhikkhunã, having finished eating, should eat again, there is an offence of expiation. 28. If a bhikkhunã, going up to a family, (who) asking, should invite her (to take) cakes or barley-gruel, two or three bowlfuls may be accepted by a bhikkhunã desiring them. Should she accept more than that, there is an offence of expiation. Having accepted 2 or 3 bowlfuls, having taken them back from there they must be shared together with the bhikkhunãs. This is the proper course in this case. (Same as Th. Pàc. 119) 29. Whatever bhikkhunã should hide or should cause to hide a bhikkhunã’s bowl or robe or a seat-mat or needlecase, or girdle, even in fun, there is an offence of expiation. (Same as Th. Pàc. 141) 30. Whatever bhikkhunã should take her meal apart from the company, except special time 71 there is an offence of expiation. 31. Whatever bhikkhunã, not ill, should herself light up a fire from grass, wood, cow dung, or cause others to do,
71. Special time, i.e. being ill or during robe season. 88

except with valid reason, there is an offence of expiation. 32. Whatever bhikkhunã should stay in the same house with an unordained female for more than 3 days, there is an offence of expiation. (Compare to Th. Pàc. 101) 33. Whatever bhikkhunã, having given consent to the Sangha, later on being angry should say: “I do not give consent, this act is not complete without my consent,Ÿ there is an offence of expiation. 34. Whatever bhikkhunã, saying to a bhikkhunã, “Come, your reverence, we will go into a village or small town for alms-food,Ÿ either causing to be given or not causing to be given (alms-food) to her, should dismiss her, saying, “Go away, your reverence, neither talking nor sitting down with you comes to be a comfort for me; either talking or sitting down alone comes to be a comfort for meŸ — if doing it just for this object, not for another, there is an offence of expiation. (Same as Th. Pàc. 123) 35. Whatever bhikkhunã should speak thus: “In so far as I understand dhamma taught by the lord, it is that in following those things called dangerous 72 by the lord, there is no danger at allŸ; that bhikkhunã should be spoken to by the bhikkhunãs thus: “Do not venerable one, speak thus, do not misrepresent the lord, misrepresentation of the lord is not at all seemly, and the lord certainly would not speak thus; in many a figure, your reverence, are things that are dangerous called dangerous by the lord, and in following these there is a veritable danger.Ÿ And if the bhikkhunã, when she has been spoken to thus by the bhikkhunãs, should persist as before,
72. Horner has “stumbling blocksŸ, SBB. XIII, p. 24. 89

that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time, she should give it up, that is good. But if she should not give it up, there is an offence of expiation. (Same as Th. Pàc. 146) 36. Whatever bhikkhunã should knowingly eat together with or be in communion with or lie down in a sleeping place with a bhikkhunã who talks thus, who has not acted according to the rule, who has not given up that view, there is an offence of expiation. (Same as Th. Pàc. 147) 37. If even a female novice 73 should speak thus; “In so far as I understand dhamma taught by the lord, it is that in following those things called dangerous by the lord, there is no danger at all,Ÿ that novice should be spoken to thus by the bhikkhunãs: “Do not speak thus, reverend novice do not misrepresent the lord, misrepresentation of the lord is not at all seemly, and the lord certainly would not speak thus. Reverend novice, in many a figure are things that are dangerous called dangerous by the lord, and in following these, there is a veritable danger.Ÿ And if that novice, when she has been spoken to thus by the bhikkhunãs: “From today forth, reverend novice, the lord can neither be referred to as your teacher, nor can that be yours of which other novices get the chance, namely, the lying down to sleep for 2 or 3 nights with bhikkhunãs. Get away with you, depart.Ÿ Whatever bhikkhunã should knowingly encourage or should support or should eat with or should lie down in a sleeping-place with a novice thus expelled, there is an offence of expiation. (Same as Th. Pàc. 148)
73. One who is about to receive full ordination. 90

38. When a bhikkhunã obtains a new robe, any one mode of disfigurement of the 3 modes of disfigurement must be taken: either dark blue 74 or mud (colour) or black. If a bhikkhunã should make use of a new robe without taking any one mode of disfigurement of the 3 modes of disfigurement, there is an offence of expiation. (Same as Th. Pàc. 139) 39. Whatever bhikkhunã should pick up or should cause (someone) to pick up a treasure or what is considered as a treasure, except within a monastery or within a house, there is an offence of expiation. But if a bhikkhunã, having picked up or caused (someone) to pick up treasure of what is considered as treasure, that is within a monastery or within a house, it should be laid aside, thinking, it will be for him who will take it. This is the proper course here (Same as Th. Pàc. 161) 40. Whatever bhikkhunã should frighten a bhikkhunã, there is an offence of expiation. (Same as Th. Pàc. 136) 41. Whatever bhikkhunã should knowingly make use of water that contains living things, there is an offence of expiation. (Same as Th. Pàc. 143) 42. Whatever bhikkhunã should give food to naked ascetics, male and female with her own hands, there is an offence of expiation. 43. Whatever bhikkhunã should sit in the house belonging to a prostitute knowingly, there is an offence of expiation. 44. Whatever bhikkhunã, intruding on a family with food, should sit down, there is an offence of expiation. (Same as Th. Pàc. 124)
74. Horner has ‘dark green’, SBB. XI, p. 407. 91

45. Whatever bhikkhunã should go to see an army fighting, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pàc. 129) 46. If there is some reason for a bhikkhunã for going to an army, that bhikkhunã may stay with the army for 2-3 nights. Should she stay longer than that, there is an offence of expiation. (Same as Th. Pàc. 130) 47. If a bhikkhunã, staying with the army for 2-3 nights, should go to a sham-fight or to a troops in array or to the massing of the army or to see a review, there is an offence of expiation. (Same as Th. Pàc. 131) 48. Whatever bhikkhunã, angry, displeased, should give a bhikkhunã a blow, there is an offence of expiation. (Same as Th. Pàc. 152) 49. Whatever bhikkhunã, angry, displeased, should raise the palm of the hand against a bhikkhunã, there is an offence of expiation. (Same as Th. Pàc. 153) 50. In playing in the water, there is an offence of expiation. (Same as Th. Pàc. 134) 51. Whatever bhikkhunã should point at each other 75 with fingers, there is an offence of expiation. 52. Whatever bhikkhunã, having arranged together with a caravan (set on) theft, should knowingly go along the same high road, even at a distance of one village, there is an offence of expiation. (Same as Th. Pàc. 145) 53. Whatever bhikkhunã should dig the ground or have
75. Th. Pàc. 133 has “ticklingŸ which is in a sense of being playful but Mahàsanghika explains in sense of speaking of other’s offence. Vol. XXII, No. 1427, p. 561 a. 92

it dug, there is an offence of expiation. (Same as Th. Pàc. 106) 54. When a bhikkhunã is not ill, an invitation (to accept) a requisite for 4 months may be accepted, unless there be a renewed invitation, unless there be a permanent invitation. If one should accept for longer than that, there is an offence of expiation. (Same as Th. Pàc. 128) 55. Whatever bhikkhunã, being spoken to by bhikkhunãs regarding a rule, should speak thus: “Your reverences, I will not train myself in this rule of training until I have inquired about it of another bhikkhunã, experienced, expert in discipline,Ÿ there is an offence of expiation. Bhikkhunãs, it should be learnt, it should be investigated by a bhikkhunã who is training. This is the proper couse here. (Same as Th. Pàc. 149) 56. Should a bhikkhunã drink fermented liquor and spirits, there is an offence of expiation. (Same as Th. Pàc. 132) 57. Whatever bhikkhunã should look down upon other bhikkhunã, there is an offence of expiation. 58. Whatever bhikkhunã should stand overhearing bhikkhunãs when they are quarrelling, disputing, engaged in contention, saying, ‘I will hear what they say,’ if having done it for just this object, not for other, there is an offence of expiation. (Same as Th. Pàc. 156) 59. Whatever bhikkhunã, when the Order is engaged in decisive talk, not having given the consent, rising up from her seat, should depart, there is an offence of expiation. (Same as Th. Pàc. 158) 60. Whatever bhikkhunã, while the Pàtimokkha is being recited every half month, should speak thus: ‘Only now do I understand that this rule is, as is said, handed down in a
93

sutra, 76 contained in a sutra (and) comes up for recitation every half month’; if other bhikkhunãs should know concerning this bhikkhunã that this bhikkhunã has sat down 2 or 3 times before, not to listen, while the Pàtimokkha was being recited, there is not only no freedom for that bhikkhunã on account of her ignorance, but she ought to be dealt with according to the rule for the offence into which she has fallen there, and also her pretentious manner,77 saying: “Your reverence, this is bad for you, this is badly gotten by you, that you, while the Pàtimokkha is being recited, do not attend applying yourself properly.Ÿ This is for her ,who put on pretentious manner, is an offence of expiation. (Same as Th. Pàc. 151) 61. Whatever bhikkhunã, being invited and being (provided) with a meal, not having asked (for permission) if a bhikkhunã be there, should call upon families before a meal or after a meal, except at a right time, there is an offence of expiation. In this case a right time is the time of giving robes, the time of making robes, this is the right time in this case. (Same as Th. Pàc. 127) 62. Whatever bhikkhunã should enter the threshold of a palace while the annointed king and the queen have not stored away their treasure, there is an offence of expiation. 63. Whatever bhikkhunã should have a needle-case made that is made of bone or of ivory or made of horn, there is an offence of expiation involving breaking up. (Same as Th. Pàc. 162)
76. Horner has “ClauseŸ SBB. XIII, p. 44. 77. Horner has “and further confusion should be put on herŸ, SBB. XIII, p. 44. 94

64. When a new couch or chair is being made for a bhikkhunã, the legs should be made eight finger-breadths (high) according to the accepted finger-breadth, except for the knotched ends below. In exceeding this (measure) there is an offence of expiation involving cutting down. (Same as Th. Pàc. 163) 65. Whatever bhikkhunã should have a couch or a chair made covered with cotton, there is an offence of expiation involving tearing off. (Same as Th. Pàc. 164) 66. When a piece of cloth to sit upon is being made for a bhikkhunã, it must be made to a (proper) measure. This is the (proper) measure: in length two spans according to the accepted span, in breadth one and a half spans, the border a span. In exceeding this (measure), there is an offence of expiation involving cutting down.78 67. When an itch-cloth is being made for a bhikkhunã, it must be made to a (proper) measure. This is the (proper) measure here: in length four spans of the accepted span, in breadth two spans. In exceeding this (measure), there is an offence of expiation involving cutting down. (Same as Th. Pàc. 165) 68. Whatever bhikkhunã should have a robe made the measure of a well-farer’s robe, or more, there is an offence of expiation involving cutting down. This is the (proper) measure here of a well-farer’s robe for a well-farer in length nine spans of the accepted span, in breadth six spans; this is the (proper) measure of a well-farer’s robe for a well-farer. (Same as Th. pac. 166) 69. Whatever bhikkhunã should defame a bhikkhunã
78. Same as bhikkhunã Th. Pàc. 89, SBB. XIII, p. 95. 95

with an unfounded charge of an offence entailing a formal meeting of the Order, there is an offence of expiation. (Same as Th. Pàc. 154) 70. Whatever bhikkhunã should knowingly appropriate to an individual an apportioned benefit belonging to the Order, there is an offence of expiation. (Same as Th. Pàc. 160) 71. Whatever bhikkhunã should wear a robe belonging to another without permission, there is an offence of expiation. 72. Whatever bhikkhunã should give recluses’ robe to a householder or to a wanderer or to a female wanderer, there is an offence of expiation. (Same as Th. Pàc. 28) 73. In making uttrasaügha, the length is 4 Sugata spans, the width is 2 Sugata spans. In exceeding this, there is an offence of expiation involving cutting down. 74. In making saüghàñi, the length is 4 Sugata spans, the width is 2 Sugata spans. In exceeding this, there is an offence of expiation involving cutting down. 75. In making bathing cloth,79 the length is 4 Sugata spans, the width is 2 Sugata spans. In exceeding this, there is an offence of expiation involving cutting down. 76. Whatever bhikkhunã should ask for kañhina robe for the sangha from a house holder who is not able to provide the robe, there is an offence of expiation. 77. Whatever bhikkhunã, not ill, should travel without the outer robe, there is an offence of expiation. 78. Whatever bhikkhunã, having obtained food, drink, hard food, should cook or cause other to cook and if she is
79. For a monk the measurement is 6 by 2 Sugata spans, Vol. 23 No. 1426, p. 554. 96

not ill, should partake of it, there is an offence of expiation. 79. Whatever bhikkhunã should stay close to a monk catering him with drinking water or fanning him while he is eating, there is an offence of expiation. (Same as Th. Pàc. 6) 80. Whatever bhikkhunã should eat garlic, there is an offence of expiation. (Same as Th. Pàc. 1) 81. Whatever bhikkhunã should give with her own hand solid food or soft food to a non-Buddhist recluse or to a wanderer to a female wanderer, there is an offence of expiation. (Same as Th. Pàc. 46) 82. Whatever bhikkhunã should subsist on being a doctor, there is an offence of expiation. 83. Whatever bhikkhunã should give medical texts to lay people or non-Buddhists, there is an offence of expiation. 84. Whatever bhikkhunã should serve a householder,80 there is an offence of expiation. (Same as Th. Pàc. 44) 85. Whatever bhikkhunã, knowing that the household where she is going to have her meal has not yet invited, should enter, there is an offence of expiation. 86. Whatever bhikkhunã should keep company with householders, followers of other sects even for a day or a moment, there is an offence of expiation.81 87. Whatever bhikkhunã should curse herself or another with hell or with purity of Brahma,82 there is an offence of expiation. (Same as Th. Pàc. 19) 88. Whatever bhikkhunã should weep, having struck
80. Horner has “household workŸ. 81. Compare to Th. Pàc. 36. 82. Horner has “Brahma-lifeŸ SBB. XIII, p. 219. 97

herself repeatedly, there is an offence of expiation. (Same as Th. Pàc. 20) 89. Whatever bhikkhunã, saying to a bhikkhunã, “Come, your reverence, we will go into a village or small town for alms-food,Ÿ either causing to be given or not causing to be given (Alms-food) to her, should dismiss her, saying, “Go away, your reverence, neither talking nor sitting down with you comes to be a comfort for me; either talking or sitting down alone comes to be a comfort for meŸ — if doing it just for this object, not for another, there is an offence of expiation. 90. Whatever bhikkhunã should be stingy as to families,83 there is an offence of expiation. (Same as Th. Pàc. 55) 91. Whatever bhikkhunã should enter an àràma without asking (for permission) if a monk be there, there is an offence of expiation. (Same as Th. Pàc. 51) 92. Whatever bhikkhunã, being ordained for less than 12 years should give ordination, there is an offence of expiation. (Same as Th. Pàc. 74) 93. Whatever bhikkhunã, being ordained for 12 years (but) is not complete with the ten requirements,84 should give ordination, there is an offence of expiation. 94. Whatever bhikkhunã, having the 10 requirements but is not agreed upon by the Order, should give ordination, there is an offence of expiation. (Compare to Th. Pàc. 75) 95. Whatever bhikkhunã, should give ordination to a
83. So that the families might attend to her only. 84. Namely, fully knows the training rules, the abhidharma, vinaya, having studied sila, samadhi, prajna, being conversant to deal with offences, she is able to send off the disciple, should she want to disrobe, she is capable of taking care of an ailing disciple, she has 12 years standing. 98

female who has committed sinful act of having opened the door to stay with a man, there is an offence of expiation. (Compare to Th. Pàc. 79) 96. Whatever bhikkhunã should ordain a maiden under 20 years of age, there is an offence of expiation. (Same as Th. Pàc. 71) 97. Whatever bhikkhunã should ordain a maiden who is 20 years of age (but) who has not studied the training-rules, there is an offence of expiation. (Compare to Th. Pàc. 71) 98. Whatever bhikkhunã should ordain a maiden who is 20 years of age (but) who has not studied the training-rules for 2 years, there is an offence of expiation. 99. Whatever bhikkhunã should ordain a maiden who is 20 years of age, has trained for 2 years (but) who is not agreed upon by the Order, there is an offence of expiation. (Same as Th. Pàc. 73) 100. Whatever bhikkhunã should ordain a married woman, who is less than 12 years,85 there is an offence of expiation. (Same as Th. Pàc. 65) 101. Whatever bhikkhunã should ordain a married woman who is 12 years but has not studied the training-rules, there is an offence of expiation. (Compare to Th. Pàc. 65) 102. Whatever bhikkhunã should ordain a married woman who is 12 years but has not studied the training-rules for 2 years, there is an offence of expiation. 103. Whatever bhikkhunã should ordain a married woman who is 12 years, who has studied the training-rules for 2 years but is not agreed upon by the Sangha, there is an
85. Horner has “a woman who has been married less than 12 years.Ÿ 99

offence of expiation. 104. Whatever bhikkhunã, having ordained the woman who lives with her, for 2 years, should neither teach her nor have someone teach her the six rules, there is an offence of expiation. (Same as Th. Pàc. 68) 105. Whatever bhikkhunã should not allow an ordained bhikkhunã to follow her instructor for 2 years, there is an offence of expiation.. (Same as Th. Pàc. 69) 106. Whatever bhikkhunã should ordain every year,86 there is an offence of expiation. (Same as Th. Pàc. 82) 107. Whatever bhikkhunã should give ordination overnight, there is an offence of expiation. 108. Whatever bhikkhunã, having ordained (the woman) who has business 87 should neither remove her nor have her remove even to (a distance of) 5-6 yojanas, there is an offence of expiation. 109. Whatever bhikkhunã, on being told, “You do not have the ten requirements to give ordination or teach your follower,Ÿ should afterwards criticise, there is an offence of expiation. (Compare to Th. Mac. 76) 110. Whatever bhikkhunã, having said to a probationer: “If you, lady, will have studied the training-rules to completion,88 then will I ordain you,Ÿ (yet) if she is not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation.
86. “AnuvassaüŸ p. 67. 87. Meaning “dangerŸ, Vol. 22, p. 562, n. 50; Th. Pàc. 70 has “who lives with her.Ÿ 88. Th. Pàc. 78 has “having followed her for 2 years.Ÿ 100

111. Whatever bhikkhunã who is not ill should go in a vehicle, there is an offence of expiation. (Same as Th. Pàc. 85) 112. Whatever bhikkhunã if she is not ill should use an umbrella and sandals, there is an offence of expiation. (Same as Th. Pàc. 84) 113. Whatever bhikkhunã should make use of an oversized bed or couch,89 there is an offence of expiation. 114. Whatever bhikkhunã should spread her bedding to lie down (together) Th. Pàc. 31) 115. In a group-meal, except at a right time, there is an offence of expiation. In this case, a right time is a time of illness, a time of giving robes, a time of making robes, a time of going on a journey, a time of being embarked in a boat, when there is a great scarcity, a meal-time of recluses; this is a right time in this case. (Same as Th. Pàc. 118) 116. Whatever bhikkhunã should enter an àràma without asking (for permission) if a monk be there, there is an offence of expiation. (Same as Th. Pàc. 51) 117. Whatever bhikkhunã, knowing that the house where she had her meal belongs to a prostitute, should spend the night there, except other times,90 there is an offence of expiation. 118. Whatever bhikkhunã should go without the company of a caravan or alms-tour outside (her own) region (when it is) agreed upon as dangerous, frightening, there is an offence of expiation. (Same as Th. Pàc. 38)
89. Th. Pàc. 42 has “A sofa or a divan.Ÿ 90. Other times means when there is heavy storm, danger to life, danger to the Good life. 101

119. Whatever bhikkhunã, being in her own region, should visit the forest, or a deserted area, there is an offence of expiation. 120. Whatever bhikkhunã should sit in a solitary place with a monk alone, there is an offence of expiation. 121. Whatever bhikkhunã should sit down in a private place together with a man, the one with the other, there is an offence of expiation. (Same as Th. Pàc. 126) 122. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, on a carriage road, or in a close-end lane or at cross-roads or should whisper on his ear or should dismiss the bhikkhunã who is her companion, there is an offence of expiation. (Same as Th. Pàc. 14) 123. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in the dark of the night when there is no light, there is an offence of expiation. (Same as Th. Pàc. 11) 124. Whatever bhikkhunã should go to see dancing or singing or music, there is an offence of expiation. (Same as Th. Pàc. 10) 125. Whatever bhikkhunã being quarrelsome, staying together without harmony, should raise anew the issue which the Sangha has put an end to it, there is an offence of expiation. 126. Whatever bhikkhunã, not ill, should cause herself to be rubbed by a female householder with scented oil, grease, also massaged and bathed, there is an offence of expiation. 127. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massage by a bhikkhunã, there is an offence of expiation. (Same as Th. Pàc. 90) 128. Whatever bhikkhunã should cause (herself) to be
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rubbed or should cause (herself) to be massaged by a probationer, there is an offence of expiation. (Same as Th. Pàc. 91) 129. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a female novice, there is an offence of expiation. (Same as Th. Pàc. 92) 130. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a woman householder, there is an offence of expiation. (Same as Th. Pàc. 93) 131. Whatever bhikkhunã should pay no respect to a half month meeting of the Sangha, there is an offence of expiation. (Compare to Th. Pàc. 59) 132. Whatever bhikkhunã should not go for exhortation or for communion, there is an offence of expiation. (Same as Th Pàc. 58) 133. Whatever bhikkhunã, without having obtained permission from an Order or from a group, should together with a man, the one with the other, make a boil or a scab that has formed on the lower part of her body burst or break or let it be washed or smeared or bound up or unbound, there is an offence of expiation. (Same as Th. Pàc. 60) 134. Whatever bhikkhunã should travel during the rainretreat, there is an offence of expiation. (Same as Th. Pàc. 39) 135. Whatever bhikkhunã, having kept the rain-retreat, should not set on an alms-tour, there is an offence of expiation. (Compare to Th. Pàc. 50) 136. Whatever bhikkhunã, having invited a bhikkhunã to stay for a rain-retreat, should criticise during the rainretreat, causing trouble to that bhikkhunã, there is an offence of expiation. (Compare to Th. Pàc. 40)
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137. Whatever bhikkhunã, knowing that a bhikkhunã is staying for rain-retreat, should herself disturb or cause someone to disturb her, there is an offence of expiation. 138. Whatever bhikkhunã should throw out or should cause (another) to throw out excrement or urine or rubbish or remains of food over a wall or over a fence, there is an offence of expiation. (Same as Th. Pàc. 8) 139. Whatever bhikkhunã should throw excrement or urine onto the green, there is an offence of expiation. (Compare to Th. Pàc. 9) 140. Whatever bhikkhunã should throw excrement or urine in the water, there is an offence of expiation. (Compare to Th. Pàc. 9) 141. Whatever bhikkhunã should give away a benefit of one company to another, there is an offence of expiation. Elders, there are 141 rules in Pàcittiya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Pàcittiya rules.

Pàñidesaniya
There are 8 Pàñidesaniya rules as follows: 1. Whatever bhikkhunã, who is not ill, having had butter 91 asked for, should partake of it, there is an offence to be confessed.
91. Th. Pà. 1 has “gheeŸ. 104

2. Whatever bhikkhunã, who is no ill, having had oil asked for, should partake of it, there is an offence to be confessed. 3. Whatever bhikkhunã, who is not ill, having had honey asked for, should partake of it, there is an offence to be confessed. 4. Whatever bhikkhunã, who is not ill, having had sugar asked for, should partake of it, there is an offence to be confessed. 5. Whatever bhikkhunã, who is not ill, having had milk asked for, should partake of it, there is an offence to be confessed.92 6. Whatever bhikkhunã, who is not ill, having had curd asked for, should partake of it, there is an offence to be confessed. 7. Whatever bhikkhunã, who is not ill, having had fish asked for, should partake of it, there is an offence to be confessed. 8. Whatever bhikkhunã, who is not ill, having had meat asked for, should partake of it, there is an offence to be confessed. Elders, these are 8 rules in Pàñidesaniya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Pàñidesaniya rules.
92. Th. Pà. 5, 6, 7, 8 have fish, meat, milk and curd respectively. 105

Sekhiya
There are 77 rules for training: 1. ‘Not wearing the inner robe too low,’ is a training to be observed.93 2. ‘Not wearing the inner robe too high,’ is a training to be observed. 3. ‘Not wearing the inner robe unevenly,’ is a training to be observed. 4. ‘Not wearing the inner robe with a hundred folds,’ is a training to be observed. 5. ‘Not wearing the inner robe like a pomegranate flower,’ is a training to be observed. 6. ‘Not wearing the inner robe like a ball of wheat,’ is a training to be observed. 7. ‘Not wearing the inner robe like a fish tail,’ is a training to be observed. 8. ‘Not wearing the inner robe like a palm leaf,’ is a training to be observed. 9. ‘Not wearing the inner robe like an elephant’s trunk,’ is a training to be observed. 10. ‘I will wear the lower robe neatly,’ is a training to be observed. 11. ‘Not wearing the outer robe too low,’ is a training to be observed. 12. ‘Not wearing the outer robe too high,’ is a training to be observed.
93. Msg. Sekh.1-15 are covered in Th. Sekh.1-2. 106

13. ‘Not wearing the outer robe like the god Po-lo,’ 94 is a training to be observed. 14. ‘Not wearing the outer robe like the god Po-su,’ 95 is a training to be observed. 15. ‘I will wear the outer robe neatly,’ is a training to be observed. 16. ‘Covering the body neatly will I enter the houses,’ is a training to be observed.96 17. ‘Looking properly will I enter the houses,’ is a training to be observed. 18. ‘Making small noise will I enter the houses,’ is a training to be observed. 19. ‘Not laughing will I enter the houses,’ is a training to be observed. 20. ‘Not covering up my head will I enter the houses,’ is a training to be observed. 21. ‘Not throwing the robe inside out will I enter the houses,’ is a training to be observed. 22. ‘Not tip-toeing will I enter the houses,’ is a training to be observed. 23. ‘Not having the arms akimbo will I enter the houses,’ is a training to be observed. 24. ‘Not swaying my body will I enter the houses,’ is a training to be observed.
94. God Po-lo wears the robe around the back and throws the two ends over the shoulders. 95. God Po-su wears the robe around the neck and leaves the two ends hanging under the arms. 96. T. Sekh. has the arrangement of these rules in pair, namely entering the houses coupled with sitting in the houses. 107

25. ‘Not shaking my head will I enter the houses,’ is a training to be observed. 26. ‘Not swinging my arms will I enter the houses,’ is a training to be observed. 27. ‘Covering my body properly will I sit amidst the houses,’ is a training to be observed. 28. ‘Looking properly will I sit amidst the houses,’ is a training to be observed. 29. ‘Making a small noise will I sit amidst the houses,’ is a training to be observed. 30. ‘Not laughing will I sit amidst the houses,’ is a training to be observed. 31. ‘Not covering up my head will I sit amidst the houses,’ is a training to be observed. 32. ‘Not throwing the robe inside out will I sit amidst the houses,’ is a training to be observed. 33. ‘Not embracing my knees will I sit amidst the houses,’ is a training to be observed. 34. ‘Not having one leg folded on top of the other will I sit amidst the houses,’ is a training to be observed. 35. ‘Not with arms akimbo will I sit amidst the houses,’ is a training to be observed. 36. ‘Not twisting the fingers and toes will I sit amidst the houses,’ is a training to be observed. 37. ‘Attentively will I accept alms food,’ is a training to be observed. (Same as Th. Sekh. 27) 38. ‘I will accept alms food with equal curry,’ is a training to be observed. (Same as Th. Sekh. 29) 39. ‘While chewing I will not twist food from one cheek to another,’ is a training to be observed.
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40. ‘Not digging the rice unevenly 97 will I eat alms food,’ is a training to be observed. 41. ‘I will not eat putting out the tongue,’ is a training to be observed. (Same as Th. Sekh. 49) 42. ‘I will not make up too large a mouthful,’ is a training to be observed. (Same as Th. Sekh. 39) 43. ‘I will not open the mouth 98 when the mouthful is not brought close,’ is a training to be observed. 44. ‘I will not choosingly make balls (of food),’ is a training to be observed.99 45. ‘I will not bite the food 100 into half,’ is a training to be observed. 46. ‘I will not talk with a mouthful in the mouth,’ is a training to be observed. (Same as Th. Sekh. 43) 47. ‘I will not wipe the bowl with fingers and eat it,’ is a training to be observed. (Compare to Th. Sekh. 53) 48. ‘I will not lick the hand,101 is a training to be, observed. 49. ‘I will not suck the fingers,’ is a training to be observed. 50. ‘I will not make noise while chewing,’ is a training to be observed. (Compare to Th. Sekh. 50) 51. ‘I will not eat making a hissing sound,’ is a training to be observed. (Same as Th. Sekh. 51)
97. Horner has “on continuous alms-tour,Ÿ SBB. XIII, p. 129. 98. Horner has “the door of the face,Ÿ ibid., p. 134. 99. Compare to Th. Sekh. 44. 100. Suggesting that it is hard food, Th. Sekh. 45. 101. Horner has “the fingers,Ÿ ibid., p. 136. 109

52. ‘I will not swallow food (without chewing),’ is a training to be observed. 53. ‘I will not eat scattering grains 102 of boiled rice,’ is a training to be observed. 54. ‘I will not eat shaking the hands about,’ is a training to be observed. (Same as Th. Sekh. 47) 55. ‘Not cautious-mindedly will I look at others’ bowls,’ is a training to be observed. (Same As Th. Sekh. 38) 56. ‘Looking at 103 the bowl will I eat alms food,’ is a training to be observed. (Same as Th. Sekh. 32) 57. ‘I will not eat curry or rice, having asked for it myself, if not ill,’ is a training to be observed. (Same as Th. Sekh. 37) 58. ‘I will not cover up the curry and the condiment with rice,104 desiring something more,’ is a training to be observed. (Same as Th. Sekh. 36) 59. ‘I will not eat licking my lips,’ is a training to be observed. 60. ‘I will not accept a drinking utensil while my hands (are soiled) with food,’ is a training to be observed. (Same as Th. Sekh. 55) 61. ‘I will not teach dhamma standing, to (someone) who is sitting down (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 70) 62. ‘I will not teach dhamma sitting to (someone) who is lying down (and) who is not ill,’ is a training to be observed.105
102. Horner has “lumps,Ÿ SBB. XIII, p. 136. 103. Horner has “thinking of,Ÿ ibid., p. 129. 104. Horner has “conjeyŸ ibid., p. 132. 105. Compare to Th. Sekh. 54. 110

63. ‘I will not teach dhamma having sat down on a low seat, to (someone) sitting on a high seat (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 69) 64. ‘I will not teach dhamma to (someone) wearing shoes (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 62) 65. ‘I will not teach dhamma to (someone) wearing wooden sandals (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 61) 66. ‘I will not teach dhamma to (someone) with his head covered up (and) who, is not ill,’ is a training to be observed. (Same as Th. Sekh. 67) 67. ‘I will not teach dhamma to (someone) with a turban on his head (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 66) 68. ‘I will not teach dhamma to (someone) who is sitting down, embracing the knees 106 and who is not ill,’ is a training to be observed. (Same as Th. Sekh. 65) 69. ‘I will not teach dhamma to (someone) with lifted up legs and who is not ill,’ is a training to be observed. 70. ‘I will not teach dhamma to (someone) who is not ill (and) who has a knife in his hand,’ is a training to be observed. (Same as Th. Sekh. 59) 71. ‘I will not teach dhamma to (someone) who is not ill (and) who has bow and arrow in his hands,’ is a training to be observed. 72. ‘I will not teach dhamma to (someone) who is not ill (and) has a staff in his hand,’ is a training to be observed.
106. Horner has “lollingŸ, SBB. XIII, p. 146. 111

(Same as Th. Sekh. 58) 73. ‘I will not teach dhamma to (someone) who is not ill with a sunshade in his hand,’ is a training to be observed. (Same as Th. Sekh. 57) 74. ‘I will not teach dhamma going behind, to (someone) going in front (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 71) 75. ‘I will not teach dhamma to (someone) in a vehicle (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 63) 76. ‘I will not teach dhamma going at the side of a path, to (someone) going along the path (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 72) 77. ‘I will not pass excrement, urine 107 standing, if not ill,’ is a training to be observed. (Same as Th. Sekh. 73) Recited, venerable ones, are the 77 rules for training. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope you are quite pure in this matter? The venerable ones are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of Sekhiya rules.

questions come up for recitation: for the deciding, for the settlement of legal questions arising from time to time a verdict in the presence of may be given, a verdict of innocence may be given, a verdict of past insanity may be given, it may be carried out on (her) acknowledgement, (there is) the decision of the majority, the decision for specific depravity, the covering up (as) with grass. Recited, venerable ones, are the seven rules for the deciding of legal questions. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of Adhikaraõasamatha rules. Recited, venerable ones, is the occasion, recited are the eight rules for offences involving defeat, recited are the nineteen rules for offences entailing a formal meeting of the Order, recited are the thirty rules for offences of expiation involving forfeiture, recited are the one hundred forty-one rules for offences of expiation, recited are the eight rules for offences which ought to be confessed, recited are the seventy-seven rules for training, recited are the seven rules for the deciding of legal questions. So much (of the sayings) of the Lord, handed down in sutra, contained in sutras, comes up for recitation every half month. All should train therein in harmony, on friendly terms, without contention. The end of Bhikkhunã Pàtimokkha.
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Bhikkhunã Pàtimokkha Mahis ´àsaka

Mahis ´àsaka 108
Homage to the Buddha, the fully enlightened One. May the elders, the bhikkhunãs listen to me. Today is the 15th day, it is an Observance day. If the Order is ready, let the Order recite the Pàtimokkha. Has not your previous work been completed? Elders, announce your purity. I am going to recite the Pàtimokkha. All of us present here be attentive. Please pay attention so that the Pàtimokkha will be completed. Should any of you commit offence against the Pàtimokkha please make it known. If not, one should remain silent, from the silence I shall understand you are all pure. Each recitation will be made three times, the question is directed to each of us. After the third recitation should any bhikkhunã remember her offence, she should not conceal it. For concealing an offence against the Pàtimokkha is said by the Lord Buddha to be indeed dangerous. Therefore, should any bhikkhunã recall an offence, please make it known (to the Order). So that she will remain at ease.

Pàràjika
There are 8 Pàràjika rules: 1. Whatever bhikkhunã, having undertaken the bhikkhunã’s training rules and not having disclaimed the training rules, should engage in sexual intercourse at her desire even
108. The Chinese Tripitaka, J. Takakusu, ed., Tokyo: 1922-23, No. 1427, p. 556b, ff. 115

with an animal, she is defeated and no more in communion.109 2. Whatever bhikkhunã, with intent to steal, should take from a village, in an open place what is not given, on its account a king or a minister would have the robber arrested and either executed, imprisoned or banished (censuring her thus), “You are a robber, you are a fool, you are an idiot,Ÿ (then) the bhikkhunã taking anything not given of such a nature is defeated and no more in communion with.110 3. Whatever bhikkhunã should purposely deprive a human being or the like 111 of life or provide him with knife or poison 112 or recommend advantages in death or encourage him to kill himself saying thus, “Good man, what (good) is this miserable life? Death is better for you than life.Ÿ And he dies because of this and not of another reason,113 this bhikkhunã is defeated and no more in communion. 4. Should any bhikkhunã while having no acquaintance of it suggest that (some) superior human state worthy of the Noble Ones’ knowledge and vision is present in herself (saying) “I know thus, I see thusŸ and afterwards on another occasion should she whether examined or not examined, having admitted the fault and being desirous of purification, say thus, “Friends, not knowing, I said ‘I know’; not seeing, I said ‘I see’; what I said was vain and false,Ÿ (then) unless it was through overestimation, she is defeated and no more in communion also.
109. Compare to Th.Pàr.1. 110. Compare to Th.Pàr.2. 111. Th.Pàr.3 does not have the underlined (here bold). 112. Th.Pàr.3 does not have the underlined (bold). 113. Th.Pàr.3 does not have the underlined (bold). 116

5. Whatever bhikkhunã, filled with desire, her mind is moved, should consent to rubbing by a male person, from hair line down to the knees and from the elbows upward, this bhikkhunã is defeated and no more in communion. (Compare to Th. Sgd. 5) 6. Whatever bhikkhunã, filled with desire, should consent to taking hold of the edge of her robe, having made an appointment should travel together, stay together, talk together, sit on the same seat, being close to each other, if completed with these eight she is defeated and no more in communion. (Compare to Th. Sgd. 8) 7. Whatever bhikkhunã should imitate him — a monk suspended by a complete Order, one who is disrespectful towards, who does not make amends towards, one she is unfriendly towards the rule, the discipline, the teacher’s instruction — that bhikkhunã should be spoken to thus by the Order, is disrespectful towards, he does not make amends towards, he is unfriendly towards the rule, the discipline, the teacher’s instruction. Do not imitate this monk, lady. And if this bhikkhunã, being spoken to thus by these bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up this (course). If, being admonished up to the third time, she should give it up that is good but if she should not give it up, she also becomes one who is defeated, she is not in communion, she is an imitator of one who is suspended.114 (Same as Th. Pàr. 7)
114. This is the only rule in Pàràjika which allows 3 admonitions, the rest are offences from the first doing. 117

8. Whatever bhikkhunã, knowing that a bhikkhunã has fallen into a matter involving defeat, should neither herself reprove her, nor speak to a group, but when she may be remaining or deceased or expelled or withdrawn, should afterwards speak thus: “Ladies, before I knew this bhikkhunã, she was a sister like this and like that,Ÿ and should neither herself reprove her nor should speak to a group, she also becomes one who is defeated, she is not in communion, she is one who conceals a fault. (Same as Th. Pàr. 6) These are the eight Pàràjika rules which I have recited to you; should any of you be defeated in any one of the rules, she is not in communion with the other bhikkhunãs. What is true in the beginning is also true at the end. I repeat my question if all of you are pure in these rules. I repeat my question for a second time if all of you are pure in these rules. I repeat my question for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I will take your silence as a positive answer.

Saïghàdisesa
There are 17 Saïghàdisesa rules: 1. Should any bhikkhunã engage to act as gobetween for (the purpose or conveying) a man’s intentions to a woman or a woman’s intentions to a man whether about marriage or about concubinage, (or) even for a temporary (arrangement), this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 7)
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2. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã groundlessly of a case of defeat (thinking), “Perhaps with this I may make her fall from the Good life,Ÿ and afterwards on another occasion whether she is examined or not examined that litigation is (shown to be) groundless and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 8) 3. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã of a case of defeat, using as a pretext any trifling litigation connected with another class (of fault, thinking) “Perhaps with this I may make him fall from the Good life,Ÿ and afterward on another occasion whether she is examined or not examined that litigation is (shown to be) connected with another class (of fault) and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 9) 4. Whatever bhikkhunã, knowing that a woman is guilty, and has no permission from the owner, should give her ordination; there is an offence entailing a formal meeting of the Order involving being sent away. Except that woman has already been ordained. (Compare to Th. Sgd. 2) 5. Whatever bhikkhunã, knowing that a bhikkhunã has been suspended by a complete Order, without having obtained permission from the Order which carried out the proceedings in accordance with the rule, should together with her followers restore that bhikkhunã outside the boundary, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away.
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6. Whatever bhikkhunã should go among villages alone, or should go to the other side of a river alone, or should be away for a night alone or should stay behind a group alone, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of that Order involving being sent away. (Same as Th. Sgd. 3) 7. Whatever bhikkhunã should go to an officer and speak against a person, there is an offence at once, entailing a formal meeting of the Order involving being sent away. (Compare to Th. Sgd. 1) 8. Whatever bhikkhunã, filled with desire, having accepted food with her own hand from the hand of a man who is filled with desire, there is an offence at once, entailing a formal meeting of the Order involving being sent away. (Compare to Th. Sgd. 5) 9. Whatever bhikkhunã should speak thus: “What can this man, whether he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand,Ÿ that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 6) 10. Should any bhikkhunã attempt to cause a schism of the Order when it is in concord and should she undertake and endeavour in and persist in litigation conducive to schism of the Order, that bhikkhunã should be admonished by bhikkhunãs thus, “Let the venerable one not attempt to cause a schism of the Order, Let the venerable one be at peace with the Order ; for when the Order, being in concord
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and in agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort.Ÿ Should that bhikkhunã, being admonished thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may relinquish (her endeavour). If on being remonstrated with up to the third time she relinquishes (her endeavour), that is good; if she should not Order. (Same as Th. Sgd. 14) 11. There may be bhikkhunãs who are followers of that bhikkhunã, say, one or two or three, and who speak on her side and they may say thus, “Let the venerable ones not admonish that bhikkhunã at all; for that bhikkhunã is a speaker of the Law and a speaker of the Discipline and she speaks in accordance with our desire and choice, she knows us and speaks (for us) and that is our wish.Ÿ Those bhikkhunãs should be admonished by bhikkhunãs thus, “Let not the venerable ones say thus; for that bhikkhunã is neither a speaker of the Law nor a speaker of the Discipline. Let not schism of the Order be the venerable one’s choice too. Let the venerable ones be at peace with the Order for when the Order, being in concord and in agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort.Ÿ Should those bhikkhunãs, being admonished by bhikkhunãs thus, persist as before, then those bhikkhunãs should be admonished up to the third time so that they may give it up. If on being admonished up to the third time they give it up, that is good; if they should not give it up, they have fallen into a matter that is an offence entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 15)
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12. A bhikkhunã may be naturally difficult to admonish and when lawfully admonished by bhikkhunãs concerning the training precepts included in the recitation, she makes herself unadmonishable thus, “Let the venerable ones not admonish me at all about either what is good or what is bad and I too shall not admonish the venerable ones at all about either what is good or what is bad. Let the venerable ones refrain from admonishing me.Ÿ Then that bhikkhunã should be admonished by bhikkhunãs thus, “Let the venerable one not make herself unadmonishable. Let the venerable one make herself lawfully admonish bhikkhunãs, and bhikkhunãs will lawfully admonish the venerable one; for the Blessed One’s following comes to growth thus, that is to say by mutual rehabilitation.Ÿ Should bhikkhunã, being admonished by bhikkhunãs thus endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she give it up. If on being admonished with up to the third time she gives up that is good; if she should not give it up, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 16) 13. (It may be that) a bhikkhunã who is a corrupter of families (by gift of flowers, etc.) and of bad behaviour lives in dependence on some village or town (and that) both her bad behaviour is seen and heard about and families corrupted by her are seen and heard about. That bhikkhunã should be admonished by bhikkhunãs thus, “The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about the families corrupted by her are seen and heard about. Let the venera122

ble one leave this abode. You have lived here long enough.Ÿ Should that bhikkhunã, being admonished by bhikkhunãs thus, say to those bhikkhunãs, “The bhikkhunãs are guided by desire and guided by hate and guided by delusion and guided by fear. On account of such a fault they banish one and do not banish another,Ÿ then that bhikkhunã should be admonished by bhikkhunãs thus, “Let the venerable one not say so. The bhikkhunãs are not guided by desire nor guided by hate nor guided by delusion nor guided by fear. The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about and families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough.Ÿ Should that bhikkhunã on being admonished by bhikkhunãs thus, persist as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may give it up. If on being remonstrated with up to the third time she gives it up that is good; if she should not give it up, she also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 17) 14. In case bhikkhuns live in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins, those bhikkhunãs should be spoken to thus by the bhikkhunãs; “Sisters are living in company… concealing one another’s sins. Let the ladies desist; the Order praised this detachment in sisters.Ÿ But if these bhikkhunãs, being spoken to thus by the bhikkhunãs, should persist as before, these bhikkhunãs should be admonished by the bhikkhunãs up to the third time for giving up that
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(course). If, being admonished up to the third time they should give it up, that is good. If they should not give it up, these bhikkhunãs also have fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 12) 15. Whatever bhikkhunã should speak thus; “Ladies, live you as though in company, do not you live otherwise.Ÿ For these are in the Order other bhikkhunãs of such habits, of such repute, of such ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, in gossiping, on poor evidence, says this; “Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins. Let the ladies desist, the Order praised this detachment in sisters,Ÿ… that bhikkhunã should be spoken to thus by the bhikkhunãs; “Do not, lady, speak thus; Sisters are living in company… detachment in sisters.Ÿ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunã up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, this bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 13) 16. Whatever bhikkhunã, overthrown in some legal question, angry, displeased, should speak thus; “The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear,Ÿ that
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bhikkhunã should be spoken to thus by the bhikkhunãs; “Do not, lady,Ÿ overthrown in some legal question, angry, displeased, speak thus; “The bhikkhunãs are following a wrong course through fear.Ÿ the lady herself may go (wrong) from desire, and she may go (wrong) from hatred and she may go (wrong) from stupidity and she may go (wrong) from fear. And if this bhikkhunã, being spoken to thus by the bhikkhunãs, persists as before, she should be admonished up to a third time for giving up that (course). If, being admonished to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal, meeting of the Order involving being sent away. (Same as Th. Sgd. 11) 17. Whatever bhikkhunã, angry, displeased, should speak thus; ‘I repudiate the Enlightened One… I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous, desirous of training; I will lead the Brahma-life among these,Ÿ that bhikkhunã should be spoken to thus by the bhikkhunãs; “Do not lady, angry, displeased, speak thus “I repudiate the Enlightened One… I will lead the Brahma-life among these. “Be satisfied, lady, dhamma is well preached, lead the Brahma-life for the utter ending of ill.Ÿ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the
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Order involving being sent away. (Same as Th. Sgd. 10) Elders, I have recited the Dhamma called Saïghàdisesa consisting of 17 rules. Nine rules are called Pañhamapattika, that is, offences when committed at the first act. Eight rules are called Yàvatatiyakà, that is offences when committed after the third warning. Should any bhikkhunã have committed these offences, she must observe manatta in both the Sanghas. A minimum of twenty bhikkhunãs is required to put her back in the Sangha. Should there be even one bhikkhunã less, that act is nullified. Those bhikkhunãs will be blamed by the Lord Buddha. This is the right way of observance. I would ask you now, are you pure in these 17 rules of Saïghàdisesa? I repeat my question for a second time if you are pure in these rules. I repeat for a third time if you are pure in these rules. If you are pure, remain silent. I will take your silence as a positive answer. The end of Saïghàdisesa rules.

Nissaggãya Pàcittiya
There are 30 Nissaggãya Pàcittiya rules: 1. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed, an extra robe may be worn for at most ten days for her who exceeds that period, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 13) 2. When the robe-material is settled, when a bhikkhunãs’ kañhina (privileges) have been removed, if this
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bhikkhunã should be away, separated from the 5 robes, even for one night, except on the agreement of the bhikkhunãs, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 14) 3. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed if robematerial should accrue to the bhikkhunã not at the right time, it should be made up quickly. But if it is not sufficient for her, that robe-material may be laid aside by that bhikkhunã for a month at most, should she have any expectation that the deficiency may be supplied. If she should lay it aside for longer than that, even with the expectation (of the deficiency being supplied), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 15) 4. Whatever bhikkhunã should ask a man or a woman householder who is not a relation, and do not belong to the same village 115 for a robe, except at the right time, there is an offence of expiation involving forfeiture. This is the right time in this case, if a bhikkhunã becomes one whose robe is stolen or whose robe is destroyed in flood or in fire. 5. If a man or a woman householder who is not a relation, asking (a bhikkhunã), should invite her (to take material for) many robes, then at most (material for) an inner and an upper robe, should be accepted as robe-material by that bhikkhunã; if she should accept more than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 17) 6. In case a robe-fund comes to be laid by for a bhikkhunã by a man or a woman householder who is not a
115. Th. Niss. I6 does not have the underlined (bold here). 127

relation (of her), thinking: ‘I will present the bhikkhunã so and so with a robe, having got the robe in exchange for this robe fundŸ then if that bhikkhunã, out of desire for something fine, approaching before being invited, should put forward a consideration with regard to a robe, saying; “Indeed it would be well; do let the venerable one, having got a robe like this or like that in exchange for this robe fund, present it to me,Ÿ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 18) 7. In case various robe-funds come to be laid by for a bhikkhunã by two men householder or by (two) women householders who are not relations (of her), thinking: “We will present the bhikkhunã so and so with robes having got various robes in exchange for the various robe funds.Ÿ Then if that bhikkhunã, out of desire for something finer, approach before being invited, should put forward a consideration with regard to a robe, saying, “Indeed it would be well; do let the venerable ones, having got a robe like this or like that in exchange of the various robe funds, present it to me, the two together with one,Ÿ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 19) 8. In case a king or one in the service of a king or a brahmin or a householder should send a robe-fund for a bhikkhunã by a messenger, saying “Having got a robe in exchange for this robe fund, present the bhikkhunã so and so with a robe,Ÿ then if this messenger, approaching that bhikkhunã should say: “Honoured sir, this robe fund was brought for the venerable one; let the venerable one accept this robe fund,Ÿ then the messenger should be spoken to thus by this bhikkhunã: “Sir, we do not accept a robe fund, but we accept
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a robe if it is at the right time and if it is allowable.Ÿ If this messenger should say to the bhikkhunã: “But is there someone who is the venerable one’s attendant?Ÿ then bhikkhunãs, an attendant should be pointed out by the bhikkhunã in need of a robe, either one who is engaged in the monastery or a layfollower saying: “This is the bhikkhunãs’ attendant.Ÿ If this messenger, instructing this attendant, approaching that bhikkhunã, should speak thus: “Honoured sir, I have instructed the person whom the venerable one pointed out as an attendant; let the venerable one approach at the right time, (and) he will present you with a robe,Ÿ the bhikkhunãs, if that bhikkhunã is in need of a robe, approaching that attendant, she should state and remind him 2 or 3 times, saying “Sir, I am in need of a robe.Ÿ If while stating and reminding 2 or 3 times, she succeeds in obtaining that robe, that is good. If she does not succeed in obtaining it, she should stand silently for it 4 times, 5 times, 6 times at the utmost. If she succeeds in obtaining that is good. If she, exerting herself further than that, succeeds in obtaining that robe, there is an offence of expiation involving forfeiture. If she does not succeed in obtaining it, she should either go herself to where the robe-fund was brought from for her, or a messenger should be sent to say: “That robe fund which you, sirs, sent for a bhikkhunã, is not of any use to that bhikkhunã. Let the gentlemen make use of their own, let your own things be not lost.Ÿ 9. Whatever bhikkhunã, herself asking for yarn, should have a robe-material woven by weavers who are not relations,116 there is an offence of expiation involving forfeiture.
116. Th. Niss. 27 does not have the underlined (bold). 129

10. A man or a woman householder who is not a relation may cause robe-material to be woven by weavers for a bhikkhunã. Then if that bhikkhunã before being invited, going up to the weavers, should put forward a consideration with regard to the robe-material, saying: “Now sirs, this robe-material is being specially woven for me. Make it long and wide and rough and make it evenly woven and well woven and well scraped and well combed. If you do so we could give the venerable ones something or other in addition.Ÿ And if the bhikkhunã, speaking thus, should give something or other in addition, even as little as the contents of a begging-bowl, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 28) 11. Whatever bhikkhunã, herself having given a robe to a bhikkhunã, angry and displeased, should take it away or should cause it to be taken away, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 26) 12. Whatever bhikkhunã should knowingly appropriate to herself an apportioned benefit belonging to the Order, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 30) 13. Those medicines which may be partaken of by ill bhikkhunãs, that is to say: butter, oil, honey, molasses:117 accepting these they may be used as a store for at most 7 days. For her who exceeds that (period), there is an offence of expiation involving forfeiture. 14. If a special robe should accrue to a bhikkhunã ten days before the full moon of the (first) Kattika, three months
117. Th. Niss. 25 has ghee also. 130

(of the rains having passed), it may be accepted by that bhikkhunã if she thinks of it (as something) special having accepted it, it should be laid aside until the robe-season. But if she should lay it aside for longer than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 29) 15. Whatever bhikkhunã should get another new bowl in exchange for a bowl mended in less than 5 places, there is an offence of expiation involving forfeiture. That bowl is to be forfeited by that bhikkhunã to the company of bhikkhunãs, and whatever is the last bowl belonging to that company of bhikkhunãs, this is a bowl for you; it should be kept until it breaks. That is the proper course in this case. (Same as Th. Niss.24) 16. Whatever bhikkhunã should engage in various kinds of bartering, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 23) 17. Whatever bhikkhunã should engage in various transactions in which gold and silver is used, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 22) 18. Whatever bhikkhunã should take gold and silver, or should get another to take it (for her), or should consent to its being kept in deposit (for her), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 21) 19. Whatever bhikkhunã, having asked for this, and not having put it to use, should ask for another, there is an offence of expiation involving forfeiture. 20. Whatever bhikkhunã, thinking that robe-material (given) not at the right time is robe-material (given) at the right time, having allotted it should have it distributed, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 2)
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21. Whatever bhikkhunã, having exchanged a robe with a bhikkhunã, should afterwards speak thus: “Lady, take your robe, give this robe to me. That which is yours is yours, that which is mine is mine. Give this to me, take away your own,Ÿ (and) should take 118 it away or should cause (another) to take it away, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 3) 22. Whatever bhikkhunã, having said to other bhikkhunã thus: “You may have the monthly robe as I have no use of it,Ÿ when she has come for it should refuse, there is an offence of expiation involving forfeiture. 23. If a bhikkhunã is bargaining for a heavy cloth, she may bargain for one (worth) at most four “bronzesŸ.119 If she should bargain for one (worth) more than that there is an offence of expiation involving forfeiture. (Same as Th. Niss. 11) 24. If a bhikkhunã is bargaining for a light cloth, she may bargain for one (worth) at most two and a half “bronzesŸ. If she should bargain for one (worth) more than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 12) 25. Whatever bhikkhunã, having asked a householder to do this for the Sangha, should spend it otherwise, there is an offence of expiation involving forfeiture. 26. Whatever bhikkhunã, having asked many householders to do this for the Sangha, should spend it otherwise, there is an offence of expiation involving forfeiture. 27. Whatever bhikkhunã, having asked a householder
118. Horner has stear, SBB. XIII, p. 220-1. 119. 1 kamsa = 2 kahàpaõas, SBB. XIII, p. 239, n. 3. 132

to do this for herself, should spend it otherwise, there is an offence of expiation involving forfeiture. 28. Whatever bhikkhunã, having asked many householders to do this for herself, should spend it otherwise, there is an offence of expiation involving forfeiture. 29. Whatever bhikkhunã should collect many utensils, there is an offence of expiation involving forfeiture. 30. Whatever bhikkhunã should make a hoard of bowls, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 1) Ladies, these are 30 Nissaggãya Pàcittiya rules which have been recited. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Nissaggãya Pàcittiya rules.

Pàcittiya
There are 210 Pàcittiya rules: 1. In telling a conscious lie, there is an offence of expiation. (Same as Th. Pàc. 97) 2. In insulting speech, there is an offence of expiation. (Same as Th. Pàc. 98) 3. In speaking two-tongued, disputing and causing confusion to other bhikkhunãs, there is an offence of expiation. 4. Whatever bhikkhunã should teach dhamma to a man in more than 5 or 6 sentences, except when a sensible
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woman 120 (be present), there is an offence of expiation. (Same as Th. Pàc. 103) 5. Whatever bhikkhunã, being spoken to by a bhikkhunã, saying: “Do come, lady, and settle this legal question,Ÿ and having answer: “Very good,Ÿ (yet) if she is not afterwards prevented, should neither settle it nor should make an effort to get it settled, there is an offence of expiation. (Same as Th. Pàc. 45) 6. Whatever bhikkhunã should recite dhamma line by line together with an unordained female, there is an offence of expiation. (Same as Th. Pàc. 100) 7. Whatever bhikkhunã should lie down with an unordained female for more than 2-3 nights, there is an offence of expiation. (Same as Th. Pàc. 101) 8. Whatever bhikkhunã should speak of a condition of further superiority to one who is not-ordained, if it is a fact, there is an offence of expiation. (Same as Th. Pàc. 104) 9. Whatever bhikkhunã should speak of a bhikkhunã’s serious offence to one who is not ordained, except on agreement (to speak) of the Order, there is an offence of expiation. (Same as Th. Pàc. 105) 10. Whatever bhikkhunã should go to see dancing or singing or music, there is an offence of expiation. (Same as Th. Pàc. 101) 11. For destruction of vegetable growth, there is an offence of expiation. (Same as Th. Pàc. 107) 12. In evasion, sin vexing, there is an offence of expiation. (Same as Th. Pàc. 108)
120. Horner has “learnedŸ, SBB. XI, p. 206. 134

13. In making (someone) look down upon another, in criticising, there is an offence of expiation. (Same as Th. Pàc. 109) 14. Whatever bhikkhunã, spreading or having spread in the open air a couch or a chair or a mattress or a stool, belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pàc. 110) 15. Whatever bhikkhunã, spreading a sleeping-place or having it spread in a dwelling belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pàc. 111) 16. Whatever bhikkhunã, angry, displeased, should throw out a bhikkhunã or cause her to be thrown out from a dwelling-place belonging to the Order, there is an offence of expiation. (Same as Th. Pàc. 113) 17. Whatever bhikkhunã should lie down in a sleepingplace in a dwelling belonging to the Order, knowing that she is encroaching upon (the space intended for) a bhikkhunã arrived first, saying, “She for whom it becomes too crowded may depart,Ÿ doing it for this, not for another, there is an offence of expiation. (Same as Th. Pàc. 112) 18. Whatever bhikkhunã, in a lofty cell with an upper part, in a dwelling-place belonging to the Order, should sit down or lie down on a couch or chair with removable feet, there is an offence of expiation. (Same as Th. Pàc. 114) 19. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have
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them sprinkled, there is an offence of expiation. (Same as Th. Pàc. 116) 20. Should a bhikkhunã want to have a bathing cloth made, it must be made to a (proper) measure. The (proper) measure is: 2 Sugata-spans 121 in length, 2 Sugata-spans in width. Should she exceed this (measure), there is an offence of expiation involving cutting down. (Same as Th. Pàc. 22) 21. Whatever bhikkhunã, having accepted invitation, should eat separately from the group, except at other times, there is an offence of expiation. Other times are: on being ill, robe-season, making a robe, travelling, on a long journey, travelling by boat, a large group of bhikkhunãs, on having general meeting. 22. One meal in a public-house may be eaten by a bhikkhunã who is not ill. If she should eat more than that, there is an offence of expiation. (Same as Th. Pàc. 117) 23. If a bhikkhunã, going up to a family, (who) asking, should invite her (to take) cakes or barley-gruel, two or three bowlfuls may be accepted by a bhikkhunã desiring them. Should she accept more than that, there is an offence of expiation. Having accepted 2 or 3 bowlfuls, having taken them back from there they must be shared together with the bhikkhunãs. This is the proper course in this case. (Same as Th. Pàc. 119) 24. Whatever bhilkhunã should hold back a legally valid division of robe, there is an offence of expiation. (Same as Th. Pàc. 27) 25. Whatever bhikkhunã should hold the period of
121. “Sugatavidatthiyà,Ÿ p. 61, Horner has “the accepted span.Ÿ 136

changing her outer cloak over 5 days,122 there is an offence of expiation. (Same as Th. Pàc. 24) 26. Whatever bhikkhunã should convey to her mouth nutriment not given except water for cleansing the teeth, there is an offence of expiation. (Same as Th. Pàc. 122) 27. Whatever bhikkhunã should eat or partake of solid food or soft food the wrong time, there is an offence of expiation. (Same as Th. Pàc. 120) 28. Whatever bhikkhunã should eat or partake of solid food or soft food that was store, there is an offence of expiation. (Same as Th. Pàc. 121) 29. Whatever bhikkhunã should serve a householder,123 there is an offence of expiation. (Same as Th. Pàc. 44) 30. Whatever bhikkhunã should go to see an army fighting, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pàc. 129) 31. If there is some reason for a bhikkhunã for going to an army, that bhikkhunã may stay with the army for 2-3 nights. Should she stay longer than that, there ‘is an offence of expiation. (Same as Th. Pàc. 130) 32. If a bhikkhunã, staying with the army for 2-3 nights, should go to a sham-fight or to a troops in array or to the massing of the army or to see a review, there is an offence of expiation. (Same as Th. Pàc. 131) 33. Whatever bhikkhunã should speak thus: “In so far as I understand dhamma taught by the Lord, it is that in fol122. “Pancàhikam saüghàtivaram atikkàmeyya,Ÿ p. 62, Horner has “miss going about in an outer cloak for 5 days.Ÿ 123. Horner has “household workŸ. 137

lowing those things called dangerous 124 by the Lords, there is no danger at allŸ that bhikkhunã should be spoken to by the bhikkhunãs thus: “Do not venerable one, speak thus, do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus; in many a figure, your reverence, are things that are dangerous called dangerous by the Lord, and in following these there is a veritable danger.Ÿ And if the bhikkhunã, when she has been spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time, she should give it up, that is good. But if she should not give it up, there is an offence of expiation. (Same as Th. Pàc. 146) 34. Whatever bhikkhunã should knowingly eat together with or be in communion with or lie down in a sleeping place with a bhikkhunã who talks thus, who has not acted according to the rule, who has not given up that view, there is an offence of expiation. (Same as Th. Pàc. 147) 35. If even a female novice 125 should speak thus: “In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous by the Lord, there is no danger at all,Ÿ that novice should be spoken to thus by the bhikkhunãs: “Do not speak thus, reverend novice; do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus. Reverend novice, in many a figure are
124. Horner has “stumbling blocks,Ÿ SBB., XIII, p. 24. 125. One who is about to receive full ordination. 138

things that are dangerous called dangerous by the Lord, and in following these, there is veritable danger.Ÿ And if that novice, when she has been spoken to thus by the bhikkhunãs, should persist as before, that novice should be spoken to thus by the bhikkhunãs: “From today forth, reverend novice, the Lord can neither be referred to as your teacher, nor can that be yours of which other novices get the chance, namely, the lying down to sleep for 2 or 3 nights with bhikkhunãs. Get away with you, depart.Ÿ Whatever bhikkhunã should knowingly encourage or should support or should eat with or should lie down in a sleeping-place with a novice thus expelled, there is an offence of expiation. (Same as Th. Pàc. 148) 36. Whatever bhikkhunã should intentionally deprive a living thing of life, there is an offence of expiation. (Same as Th. Pàc. 142) 37. Whatever bhikkhunã should knowingly open up for a further (formal) act a legal question settled according to rule, there is an offence of expiation. (Same as Th. Pàc. 144) 38. Whatever bhikkhunã, when the Order is engaged in decisive talk, not having given the consent, rising up from her seat, should depart, there is an offence of expiation. (Same as Th. Pàc. 158) 39. In tickling with the fingers, there is an offence of expiation. (Same as Th. Pàc. 133) 40. In playing in the water, there is an offence of expiation. (Same as Th. Pàc. 134) 41. Whatever bhikkhunã should lie down in a covered place with a man, there is an offence of expiation. (Same as Th. Pàc. 102)
139

42. Should a bhikkhunã drink fermented liquor and spirits, there is an offence of expiation. (Same as Th. Pàc. 132) 43. Whatever bhikkhunã, when the Pàtimokkha is being recited, should speak thus: “On account of what are these lesser and minor rules of training recited? They only tend to remove, to vexation, to perplexity,Ÿ in disparaging a rule of training, there is an offence of expiation. (Same as Th. Pàc. 150) 44. Whatever bhikkhunã should dig the ground or have it dug, there is an offence of expiation. (Same as Th. Pàc. 106) 45. Whatever bhikkhunã should stand overhearing bhikkhunãs when they are quarrelling, disputing, engaged in contention, saying, ‘I will hear what they say,Ÿ if having done it for just this object, not for other, there is an offence of expiation. (Same as Th. Pàc. 156) 46. When a bhikkhunã is not ill, an invitation (to accept) a requisite for 4 months may be accepted, unless there be a renewed invitation, unless there be a permanent invitation. If one should accept for longer than that, there is an offence of expiation. (Same as Th. Pàc. 128) 47. Whatever bhikkhunã, being spoken to by bhikkhunãs regarding a rule, should speak thus: “Your reverences, I will not train myself in this rule of training until I have inquired about it of another bhikkhunã, experienced, expert in discipline,Ÿ there is an offence of expiation. Bhikkhunãs, it should be learnt, it should be investigated by a bhikkhunã who is training. This is the proper course here. (Same as Th. Pàc. 149) 48. Whatever bhikkhunã, while the Pàtimokkha is being recited every half month, should speak thus: “Only now do I understand that this rule is, as is said, handed down in a
140

sutra,126 contained in a sutra, (and) comes up for recitation every half month; if other bhikkhunãs should know concerning this bhikkhunã that this bhikkhunã has sat down 2 or 3 times before, not to listen, while the Pàtimokkha was being recited, there is not only no freedom for that bhikkhunã on account of her ignorance, but she ought to be dealt with according to the rule for the offence into which she has fallen there, and also her pretentious manner,127 saying: “Your reverence, this is bad for you, this is badly gotten by you, that you, while the Pàtimokkha is being recited, do not attend applying yourself properly.Ÿ This is for her who put on pretentious manner is an offence of expiation. (Same as Th. Pàc. 151) 49. Whatever bhikkhunã, having arranged together with a caravan (set on) theft, should knowingly go along the same high road, even at a distance of one village, there is an offence of expiation. (Same as Th. Pàc. 145) 50. Whatever bhikkhunã, having made an appointment with a man, should travel with him from one village to another, there is an offence of expiation. 51. Whatever bhikkhunã, not being ill, desirous of warming herself, should kindle or should cause a fire to be kindled, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pàc. 137) 52. Whatever bhikkhunã should pick up or should cause (someone) to pick up a treasure or what is considered as a treasure, except within a monastery or within a house,
126. Horner has “clauseŸ, SBB. XIII, p. 44. 127. Horner has “and further confusion should be put on herŸ, SBB. XIII, p. 44. 141

there is an offence of expiation. But bhikkhunã, having picked up or caused (someone) to pick up treasure or what is considered as treasure, that is within a monastery or within a house, it should be laid aside, thinking, “it will be for him who will take it.Ÿ This is the proper course here. (Same as Th. Pàc. 161) 53. Whatever bhikkhunã should bathe (at intervals of) less than half a month, except at a right time, there is an offence of expiation. In this case this is a right time: thinking, “a month and a half of the summer remains,Ÿ (and) “the first month of the rainsŸ — these are the two and a half months when there is hot weather when there is a fever weather; at a time of illness, at a time of work, at a time of work, at a time of going on a journey, at a time of wind and rain. This is a right time in this case. (Same as Th. Pàc. 138) 54. Whatever bhikkhunã, angry, displeased, should give a bhikkhunã a blow, there is an offence of expiation. (Same as Th. Pàc. 152) 55. Whatever bhikkhunã, angry, displeased, should raise the palm of the hand against a bhikkhunã, there is an offence of expiation. (Same as Th. Pàc. 153) 56. Whatever bhikkhunã should frighten a bhikkhunã, there is an offence of expiation. (Same as Th. Pàc. 136) 57. Whatever bhikkhunã should defame a bhikkhunã with an unfounded charge of an offence entailing a formal meeting of the Order, there is an offence of expiation. (Same as Th. Pàc. 154) 58. Whatever bhikkhunã, saying to a bhikkhunã, “Come, your reverence, we will go into a village or small town for almsfood,Ÿ either causing to be given or not causing to be given
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(alms-food) to her, should dismiss her, saying, “Go away, your reverence, neither talking nor sitting down with you comes to be a comfort for me; either talking or sitting down alone comes to be a comfort for meŸ — if doing it just for this object, not for another, there is an offence of expiation. (Same as Th. Pàc. 123) 59. When a bhikkhunã obtains a new robe, any one made of disfigurement of the 3 modes of disfigurement must be taken: either dark blue 128 or mud (colour) or black. If a bhikkhunã should make use of a new robe without taking any one mode of disfigurement of the 3 modes of disfigurement, there is an offence of expiation. (Same as Th. Pàc. 139) 60. Whatever bhikkhunã should hide or should cause to hide a bhikkhunã’s bowl or robe or a seat-mat or needlecase or girdle, even in fun, there is an offence of expiation. (Same as Th. Pàc. 141) 61. Whatever bhikkhunã, having given (her) consent for legitimate (formal) acts, should afterwards engage in criticism, there is an offence of expiation. (Same as Th. Pàc. 157) 62. Whatever bhikkhunã, having given away a robe to a bhikkhunã by means of a complete Order should afterwards engage in criticism saying “The bhikkhunãs are appropriating a benefit belonging to the Order according to acquaintanceship,Ÿ there is an offence of expiation. (Same as Th. Pàc. 159) 63. Whatever bhikkhunã, herself having assigned a robe to a monk or a bhikkhunã or to a female probationer or to a male novice or to a female novice, should make use of it, (the robe) not having been taken away, there is an offence of expiation. (Same as Th. Pàc. 140)
128. Horner has “dark green.Ÿ SBB. XI, p. 407. 143

64. Whatever bhikkhunã, having approached families before a meal, having sat down on a seat, should depart without informing the owner, there is an offence of expiation. (Same as Th. Pàc. 15) 65. Whatever bhikkhunã should have a couch or a chair made covered with cotton, there is an offence of expiation involving tearing off. (Same as Th. Pàc. 164) 66. When a new couch or chair is being made for a bhikkhunã, the legs should be made eight finger-breadths (high) according to the accepted finger-breadth, except for the knotched ends below. In exceeding this (measure) there is an offence of expiation involving cutting down. (Same as Th. Pàc. 163) 67. Whatever bhikkhunã should have a needle-case made that is made of bone or of ivory or made of horn, there is an offence of expiation involving breaking up. (Same as Th. Pàc. 162) 68. Whatever bhikkhunã should have a robe made the measure of a well-farer’s robe, or more, there is an offence of expiation involving cutting down. This is the (proper) measure here of a well-farer’s robe for a well-farer: in length nine spans of the accepted span, in breadth six spans; this is the (proper) measure of a well-farer’s robe for a well-farer. (Same as Th. Pàc. 166) 69. Whatever bhikkhunã should ordain a probationer who has not trained for 2 years in the 6 rules,129 there is an offence of expiation. (Same as Th. Pàc. 63) 70. Whatever bhikkhunã should eat garlic, there is an
129. The usual 5 precepts and abstaining from taking food after midday. 144

offence of expiation. (Same as Th. Pàc. 1) 71. Whatever bhikkhunã should touch the secret place,130 there is an offence of expiation. (Same as Th. Pàc. 3) 72. Whatever bhikkhunã should make a male organ and put in female organ, there is an offence of expiation. (Compare to Th. Pàc. 4) 73. If a bhikkhunã should want to take an ablution with water, she may take at most (a measure of) two finger joints. For whoever exceeds this, there is an offence of expiation. (Same as Th. Pàc. 5) 74. Whatever bhikkhunã should pull out hair in narrow places,131 there is an offence of expiation. (Same as Th. Pàc. 2) 75. Whatever bhikkhunã should stand together and talk with a monk in a secluded place, there is an offence of expiation. 76. Whatever bbikkhunã should stand together with or should talk with a man, the one with the other, in a secluded place, there is an offence of expiation. (Same as Th. Pàc. 12) 77. Whatever bhikkhunã should stand together and talk with a monk in the open, there is an offence of expiation. 78. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in an open place, there is an offence of expiation. (Same as Th. Pàc. 13) 79. Whatever bhikkhunã should stand together with a monk in a close-end lane, whisper to him and send away the bhikkhunã who is her companion, there is an offence of expiation.
130. Horner has “slapping with the palms of the hands,Ÿ SBB. XIII, p. 248. 131. “Narrow places “means under arms and over the secret place. Horner has “let the hair of the body grow,Ÿ SBB. XIII, p. 247. 145

80. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, on a carriage road, or in a close-end lane or at cross-roads or should whisper in his ear or should dismiss the bhikkhunã who is her companion, there is an offence of expiation. (Same as Th. Pàc. 14) 81. Whatever bhikkhunã should bathe naked, there is an offence of expiation. (Same as Th. Pàc. 21) 82. Whatever bhikkhunã, having come out of water, should walk about wearing her bathing cloth, there is an offence of expiation.132 83. Whatever bhikkhunã, having received a new robe which has been offered for her to wear (only for blessing), should keep it, there is an offence of expiation. (Compare to Th. Pàc. 25) 84. Whatever bhikkhunã should hold back a legally valid division of robe, there is an offence of expiation. (Same as Th. Pàc. 27) 85. Whatever bhikkhunã, having taken apart or having made (another) take apart another bhikkhunã’s robe, if she is not afterwards prevented should neither sew it nor should make an effort to get it sewn, should she exceed the fourth and fifth days, there is an offence of expiation. (Same as Th. Pàc. 23) 86. Whatever blikkhunã should hold the period of changing her outer cloak over 5 days,133 there is an offence of expiation. (Same as Th. Pàc. 24) 87. Whatever bhikkhunã should give recluses’ robe to a householder or to a wanderer or to a female wanderer,
132. This rule is shared only with Mahi÷àsaka. 133. Horner has “miss going about in an outer cloak for 5 days.Ÿ 146

there is an offence of expiation. (Same as Th. Pàc. 28) 88. Whatever bhikkhunã should appropriate a thing meant for an individual and give it to the Order, there is an offence of expiation. 89. Whatever bhikkhunã should be stingy as to families, there is an offence of expiation. (Same as Th. Pàc. 55) 90. Whatever bhikkhunã should not keep the rainretreat, there is an offence of expiation. 91. Whatever bhikkhunã should spend the rain-retreat in a residence where there is no monk, there is an offence of expiation.134 (Th. Pàc. 56) 92. Whatever bhikkhunã should travel during the rainretreat, there is an offence of expiation. (Same as Th. Pàc. 39) 93. Whatever bhikkhunã, having kept the rain-retreat, should not invite both samghas in respect of three matters: what was seen or heard or suspected, there is an offence of expiation. (Same as Th. Pàc. 57) 94. Whatever bhikkhunã, having kept the rain-retreat, should not set on an alms-tour, even for (a distance of) 5 or 6 yojanas, there is an offence of expiation. (Same as (Th. Pàc. 40) 95. Whatever bhikkhunã should go without the company of a caravan135 on alms-tour with in (her own) region (when it is) agreed upon as dangerous, frightening, there is an offence of expiation. (Same as Th. Pàc. 37) 96. Whatever bhikkhunã should go without the company of a caravan on alms-tour outside (her own) region (when it is) agreed upon as dangerous, frightening, there is
134. Corresponds to the second of the eight Gurudhamma rules. 135. Horner has “a weapon on alms-tour.Ÿ 147

an offence of expiation. (Same as Th. Pàc. 38) 97. Whatever bhikkhunã, after having spent the rainretreat, should leave her residence without having someone take care of it, there is an offence of expiation. 98. Whatever bhikkhunã, after having spent the rainretreat, should leave without returning the residence to the owner, there is an offence of expiation. 99. Whatever bhikkhunã should go to see a king’s pleasure house or a picture gallery or a park or a pleasure grove or a lotus pond, there is an offence of expiation. (Same as Th. Pàc. 41) 100. Whatever bhikkhunã, at every half month should not ask the bhikkhu Sangha for a teacher to give exhortation, there is an offence of expiation. (Compare to Th. Pàc. 5) 101. Whatever bhikkhunã should enter an àràma without asking (for permission) if a monk be there, there is an offence of expiation. (Same as Th. Pàc. 51) 102. Whatever bhikkhunã, being ordained for less than 12 years should give ordination, there is an offence of expiation. (Same as Th. Pàc. 74) 103. Whatever bhikkhunã, being ordained for 12 years (but) is not agreed upon by the Order, should give ordination, there is an offence of expiation. (Same as Th. Pàc. 75) 104. Whatever bhikkhunã should ordain a married woman, who is less than 12 years,136 there is an offence of expiation. (Same as Th. Pàc. 65) 105. Whatever bhikkhunã should ordain a married
136. “Unadvàdasavassam,Ÿ p. 66, Horner has “a woman who has been married less than 12 years.Ÿ 148

woman who is 12 years, who has trained for 2 years in the six rules, (but) who is not agreed upon by the Order, there is an offence of expiation. (Same as Th. Pàc. 67) 106. Whatever bhikkhunã should give a probationer’s precepts to a maiden under 18 years of age, there is an offence of expiation. 107. Whatever bhikkhunã should give a probationer’s precepts to a maiden of 18 years of age who has not been agreed upon by the Order, there is an offence of expiation. 108. Whatever bhikkhunã, having said to a probationer: “If you, lady, will give me a robe, then will I ordain you,Ÿ (yet) if she not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation. (Same as Th. Pàc. 77) 109. Whatever bhikkhunã, having been told by other bhikkhunã thus “According to the words of the Buddha, for a bhikkhunã to give ordination, she must have agreement from the Sangha, but you do not have this agreement,Ÿ should criticise strongly, there is an offence of expiation. (Compare to Th. Pàc. 76) 110. Whatever bhikkhunã should not go for exhortation or for communion, there is an offence of expiation. (Same as Th. Pàc. 58) 111. Whatever bhikkhunã, having said to a probationer: “If you, lady, will follow me for 2 years, then will I ordain you,Ÿ (yet) if she is not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation. (Same as Th. Pàc. 78) 112. Whatever bhikkhunã should ordain a prostitute, there is an offence of expiation.
149

113. Whatever bhikkhunã should ordain a maiden who is 20 years of age (but) has not trained for 2 years in the 6 rules, there is an offence of expiation. (Same as Th. Pàc. 72) 114. Whatever bhikkhunã should ordain a maiden who is 20 years of age, has trained for 2 years (but) who is not agreed upon by the Order, there is an offence of expiation. (Same as Th. Pàc. 73) 115. Whatever bhikkhunã should give full ordination to a probationer who has studied the rules for 2 years but is unable to learn the rules, there is an offence of expiation.137 116. Whatever bhikkhunã should ordain a pregnant woman, there is an offence of expiation. (Same as Th. Pàc. 61) 117. Whatever bhikkhunã should ordain a woman still giving suck, there is an offence of expiation. (Same as Th. Pàc. 62) 118. Whatever bhikkhunã should ordain 2 probationers in 1 year, there is an offence of expiation. (Same as Th. Pàc. 83) 119. Whatever bhikkhunã should ordain a probationer by showing favouritism to (monks) placed on probation, there is an offence of expiation. 120. Whatever bhikkhunã, after having received full ordination, should not follow her female instructor for 6 years, there is an offence of expiation. 121. Whatever bhikkhunã, (after having given ordination) within the 6 years, should not herself take care of her followers, or have someone to take care of her, there is an offence of expiation. 122. Whatever bhikkhunã, having ordained (the woman)
137. This rule is not shared with other schools, Vibhanga explains that it is the case of a moron, Vol. 22, p. 92 a. 150

who lives with her, 5-6 yojanas, there is an offence of expiation. 123. Whatever bhikkhunã should neither attend to an ailing (woman) who lives with her nor should make an effort to get her attended to, there is an offence of expiation. (Same as Th. Pàc. 34) 124. Whatever bhikkhunã should ordain a woman with a master, there is an offence of expiation. 125. Whatever bhikkhunã should ordain a woman who has a constant illness, there is an offence of expiation. 126. Whatever bhikkhunã should ordain a probationer who is in love with a man, who keeps company with men, who is still in grief, there is an offence of expiation. (Same as Th. Pàc. 79) 127. Whatever bhikkhunã should ordain a woman who still has debts, there is an offence of expiation. 128. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in the dark of the night when there is no light, there is an offence of expiation. (Same as Th. Pàc. 11) 129. Whatever bhikkhunã, having approached families at the wrong time, having spread or having caused a sleepingplace to be spread without asking the owner (for permission), should sit down or lie down on it, there is an offence of expiation. (Same as Th. Pàc. 17) 130. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have them sprinkled, there is an offence of expiation. (Same as Th. Pàc. 116) 131. Whatever bhikkhunã should speak of a bhikkhunã’s offence to a layperson, there is an offence of expiation. 132. Whatever bhikkhunã should weep, having struck
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herself repeatedly, there is an offence of expiation. (Same as Th. Pàc. 20) 133. Whatever bhikkhunã should make someone speak against another by misapprehension or by misunderstanding,138 there is an offence of expiation. (Same as Th. Pàc. 18) 134. Whatever bhikkhunã should curse herself or another with hell or with purity of Brahma,139 there is an offence of expiation. (Same as Th. Pàc. 19) 135. Whatever bhikkhunã should throw out or should cause (another) to throw out excrement or urine over a wall, there is an offence of expiation. 136. Whatever bhikkhunã should throw out or should cause (another) to throw out rubbish, or remains of food over a wall, there is an offence of expiation. 137. Whatever bhikkhunã should throw excrement or urine onto the green, there is an offence of expiation. 138. Whatever bhikkhunã should throw rubbish or remains of food onto the green, there is an offence of expiation. 139. Whatever bhikkhunã should spend the night at a house with eating,140 there is an offence of expiation. 140. Whatever bhikkhunã should not answer a question asked right fully, there is an offence of expiation. 141. Whatever bhikkhunã who is not ill should go in a vehicle, there is an offence of expiation. (Same as Th. Pàc. 85)
138. Horner has “because of a misunderstanding, should make (someone) look down upon another.Ÿ 139. Horner has “Brahma-lifeŸ SBB. XIII, p. 219. 140. Vibhanga explains it as a display of sexual intercourse, eating in each other’s passion, Vol. 22, No. 1421, p. 94 b. 152

142. Whatever bhikkhunã who is not ill should use an umbrella and sandals, there is an offence of expiation. (Same as Th. Pàc. 84) 143. Whatever bhikkhunã should stay close to a monk catering to him with drinking water or fanning him while he is eating, there is an offence of expiation. (Same as Th. Pàc. 6) 144. Whatever bhikkhunã should learn worldly knowledge, there is an offence of expiation. (Same as Th. Pàc. 49) 145. Whatever bhikkhunã should teach worldly knowledge, there is an offence of expiation. (Same as Th. Pàc. 50) 146. Whatever bhikkhunã should treat others medically as a profession, there is an offence of expiation. 147. Whatever bhikkhunã should teach others medicine as a profession, there is an offence of expiation. 148. Whatever bhikkhunã should work for a layperson for a meal, there is an offence of expiation. (Compare to Th. Pàc. 44) 149. Whatever bhikkhunã should lie down together with a laywoman, or female non-Buddhist using the same cover, there is an offence of expiation. 150. Whatever bhikkhunã should lie down together with a bhikkhunã, a female-novice, or a female probationer, there is an offence of expiation. 151. Whatever bhikkhunã should lie down covered together with a laywoman or a female non-Buddhist, should see each other’s body and have sexual desire, there is an offence of expiation. 152. Whatever bhikkhunã, when the Pràtimoksha is being recited, should speak thus: “On account of what are these lesser and minor rules of training recited? They only tend to re153

move, to vexation, to perplexity,Ÿ in disparaging a rule of training, there is an offence of expiation. (Same as Th. Pàc. 150) 153. Whatever bhikkhunã should bathe in perfume, there is an offence of expiation. (Same as Th. Pàc. 88) 154. Whatever bhikkhunã should bathe in scented ground sesamum, there is an offence of expiation. (Same as Th. Pàc. 89) 155. Whatever bhikkhunã should keep or put on garlands, there is an offence of expiation. 156. Whatever bhikkhunã should wear valuable garlands, there is an offence of expiation. 157. Whatever bhikkhunã should pad her body with robes, there is an offence of expiation. 158. Whatever bhikkhunã should have various ornaments, there is an offence of expiation. 159. Whatever bhikkhunã should grow hair, there is an offence of expiation.141 160. Whatever bhikkhunã should keep long hair, there is an offence of expiation. 161. Whatever bhikkhunã should wear woman’s ornaments, there is an offence of expiation. (Same as Th. Pàc. 87) 162. Whatever bhikkhunã should make a decoration for others, there is an offence of expiation. 163. Whatever bhikkhunã should spin yarn, there is an offence of expiation. (Same as Th. Pàc. 43) 164. Whatever bhikkhunã, having approached families at the wrong time, having spread or having caused a sleepingplace to be spread without asking the owner (for permission),
141. Vibhanga explains that a bhikshunã is to shave her hair every half month, to exceed this period is against this rule. 154

should sit down or lie down on it, there is an offence of expiation. (Same as Th. Pàc. 17) 165. Whatever bhikkhunã, having entered a family, should spread or have another spread a sleeping place in a family, should leave without putting it away, there is an offence of expiation. 166. Whatever bhikkhunã should herself cook raw food, there is an offence of expiation. 167. Whatever bhikkhunã, having given quarters to a bhikkhunã, should, angry, displeased, throw her out or have her thrown out, there is an offence of expiation. (Same as Th. Pàc. 35) 168. Whatever bhikkhunã, without permission of the Order, should allow a man to treat her, there is an offence of expiation. (Compare to Th. Pàc. 60) 169. Whatever bhikkhunã should go out at night without telling other bhikkhunã to close the door, there is an offence of expiation. 170. Whatever bhikkhunã, not having been invited, should enter a family at a wrong time, there is an offence of expiation. 171. Whatever bhikkhunã, being invited for meal, the owner not having permitted should start eating at will, there is an offence of expiation. 172. Whatever bhikkhunã should refuse to leave the monastery after being driven, there is an offence of expiation. 173. Whatever bhikkhunã, knowing that the Sangha has made a legal agreement, should not go at once, there is an offence of expiation. 174. Whatever bhikkhunã should go to see dancing or
155

singing or music, there is an offence of expiation. (Same as Th. Pàc. 10) 175. Whatever bhikkhunã should go to the border, there is an offence of expiation. 176. Whatever bhikkhunã should ordain a woman with two sex organs, there is an offence of expiation. 177. Whatever bhikkhunã should ordain a woman having two organs at the same place, there is an offence of expiation. 178. Whatever bhikkhunã should ordain a woman who always menstruates, there is an offence of expiation. 179. Whatever bhikkhunã, on seeing a monk, should not get up, should not pay respect and invite him to a seat, there is an offence of expiation. 180. Whatever bhikkhunã should shave her hair off the secret place and burn it,142 there is an offence of expiation. 181. Whatever bhikkhunã should enter a family without Saüghàñi,143 there is an offence of expiation. 182. Whatever bhikkhunã, having sat closely together alone with a householder, should preach, there is an offence of expiation. 183. Whatever bhikkhunã should sing and dance, there is an offence of expiation. 184. Whatever bhikkhunã should prevent the receiving of kañhina robe, there is an offence of expiation. 185. Whatever bhikkhunã should hold back a legal valid removal of the Kañhina (privileges), there is an offence of expiation. (Same as Th. Pàc. 30)
142. Th. Pàc. 2 does not have the underlined (here bold). 143. Th. Pàc. 96 has vest instead of Saüghàñi. 156

186. Whatever bhikkhunã should ask a question of a monk at an improper time 144 there is an offence of expiation. (Same as Th. Pàc. 95) 187. Whatever bhikkhunã should put uncleanliness of a man upon herself, there is an offence of expiation. 188. Whatever bhikkhunã should light up a fire like a non-Buddhist fire worshipper, there is an offence of expiation. 189. Whatever bhikkhunã should bathe at a place with laypeople, there is an offence of expiation. 190. Whatever bhikkhunã should recite non-Buddhistic mantras, or should teach (someone) to recite, there is an offence of expiation. 191. Whatever bhikkhunã should give ordination in one Order only, there is an offence of expiation. 192. Whatever bhikkhunã should give ordination alone, there is an offence of expiation. 193. Whatever bhikkhunã should give ordination to a probationer alone, there is an offence of expiation. 194. Whatever bhikkhunã should give precepts to a probationer alone, there is an offence of expiation. 195. Whatever bhikkhunã, after having a probationer trained for two years, should give full ordination the next day, there is an offence of expiation. 196. Whatever bhikkhunã, after having permission to ordain a probationer, should not give full ordination until the next day, there is an offence of expiation. 197. Whatever bhikkhunã should weave herself a robe, there is an offence of expiation.
144. Horner has “who has not given leave,Ÿ SBB. XIII, p. 4I5. 157

198. Whatever bhikkhunã should travel to a dangerous place in the region, there is an offence of expiation. 199. Whatever bhikkhunã should make or have someone make an image of herself, there is an offence of expiation. 200. Whatever bhikkhunã should dress up (as) a laywoman,145 there is an offence of expiation. 201. Whatever bhikkhunã should walk against a stream,146 there is an offence of expiation. 202. Whatever bhikkhunã should lie down on her back so as to allow water to fall on her lower part, there is an offence of expiation. 203. Whatever bhikkhunã should tighten her waist, there is an offence of expiation. 204. Whatever bhikkhunã should decorate herself, there is an offence of expiation. 205. Whatever bhikkhunã should dress to resemble a prostitute, there is an offence of expiation. 206. Whatever bhikkhunã should dress to resemble a laywoman, there is an offence of expiation. 207. Whatever bhikkhunã should look at herself with sexual desire, there is an offence of expiation. 208. Whatever bhikkhunã should look at herself in a mirror, there is an offence of expiation. 209. Whatever bhikkhunã should cast fortune or go to a fortune teller, there is an offence of expiation. 210. Whatever bhikkhunã should speak worldly,147 there is an offence of expiation.
145. For she gets the pleasure as much as to dress herself. 146. As the pressure of the water could arouse her sexually. 147. Of families etc. 158

Elders, there are 210 rules in Pàcittiya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Pàcittiya rules.

Pàñidesaniya
There are 8 Pàñidesaniya rules:148 1. Whatever bhikkhunã, who is not ill, having had butter 149 asked for, should partake of it, there is an offence to be confessed. 2. oil. 3. honey, 4. sugar. 5. milk.150 6. curd. 7. fish. 8. meat. Elders, there are 8 rules in Pàñidesaniya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Pàñidesaniya rules.
148. The same as Mahàsanghika. 149. Th. Pà. 1 has “gheeŸ. 150. Th. Pà. 5, 6, 7, 8 has fish, meat, milk and curd respectively. 159

Sekhiya
There are 100 rules of training: 1. ‘Not wearing the inner robe too high,’ is a training to be observed. (Same as Msg. Sekh. 2) 2. ‘Not wearing the inner robe too low,’ is a training to be observed.151 (Same as Msg. Sekh. 1) 3. ‘Not wearing the inner robe unevenly,’ is a training to be observed. (Same as Msg. Sekh. 3) 4. ‘Not wearing the inner robe like a palm leaf,’ is a training to be observed. (Same as Msg. Sekh. 8) 5. ‘Not wearing the inner robe like an elephant’s trunk,’ is a training to be observed. (Same as Msg. Sekh. 9) 6. ‘Not wearing the inner robe like a pomegranate flower,’ is a training to be observed. (Same as Msg. Sekh. 5) 7. ‘Not wearing the inner robe with a hundred folds,’ is a training to be observed. (Same as Msg. Sekh. 4) 8. ‘Not wearing the outer robe too high,’ is a training to be observed. (Same as Msg. Sekh. 12) 9. ‘Not wearing the outer robe too low,’ is a training to be observed. (Same as Msg. Sekh. 11) 10. ‘I will wear the outer robe neatly,’ is a training to be observed. (Same as Msg. Sekh. 15) 11. ‘I will put on the robe nicely to sit down amidst the houses,’ is a training to be observed. 12. ‘I will put on the robe nicely to go amidst the houses,’ is a training to be observed. 13. ‘I will not turn my robe over the right shoulder to go amidst the houses,’ is a training to be observed.
151. Msg. Sekh. 1-15 are covered in Th. Sekh. 1-2. 160

14. ‘I will not turn my robe over the right shoulder to sit down amidst the houses,’ is a training to be observed. 15. ‘I will not turn my robe over the left shoulder to go amidst the houses,’ is a training to be observed. 16. ‘I will not turn my robe over the left shoulder to sit down amidst the houses,’ is a training to be observed. 17. ‘I will not turn my robe over the right and left shoulders to go amidst the houses,’ is a training to be observed. 18. ‘I will not turn my robe over the right and left shoulders to sit down amidst the houses,’ is a training to be observed. 19. ‘I will not walk swaying the body to go amidst the houses,’ is a training to be observed. 20. ‘I will not walk swaying the body to sit down amidst the houses,’ is a training to be observed. 21. ‘Not swaying the head will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 19) 22. ‘Not swaying the head will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 20) 23. ‘I will not walk swaying the shoulders to go amidst the houses,’ is a training to be observed. 24. ‘I will not walk swaying the shoulders to sit down amidst the houses,’ is a training to be observed. 25. ‘I will not hold hands to go amidst the houses,’ is a training to be observed. 26. ‘I will not hold hands to sit down amidst the houses,’ is a training to be observed. 27. ‘I will not sneak away 152 (from the people) to go amidst the houses,’ is a training to be observed.
152. Not wanting to meet certain person. 161

28. ‘I will not sneak away to sit down amidst the houses,’ is a training to be observed. 29. ‘I will not have my arms akimbo to go amidst the houses,’ is a training to be observed. 30. ‘I will not have my arms akimbo to sit down amidst the houses,’ is a training to be observed. 31. ‘I will not place my hand on my cheek 153 to go amidst the houses,’ is a training to be observed. 32. ‘I will not place my hand on my cheek to sit down amidst the houses,’ is a training to be observed. 33. ‘Not swaying the arms will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 17) 34. ‘Not swaying the arms will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 18) 35. ‘I will not look above 154 to go amidst the houses,’ is a training to be observed. 36. ‘I will not look above to sit down amidst the houses,’ is a training to be observed. 37. ‘I will not look left and right to go amidst the. houses,’ is a training to be observed. 38. ‘I will not look left and right to sit down amidst the houses,’ is a training to be observed. 39. ‘I will not walk lowly to go amidst the houses,’ is a training to be observed. 40. ‘I will sit lowly amidst the houses,’ is a training to be observed. 41. ‘Not tip-toeing 155 will I go amidst the houses,’ is
153. Considered as a lazy and relaxed manner. 154. A sign of pride. 162

a training to be observed. (Same as Th. Sekh. 25) 42. ‘I will not sit tip-toeing amidst the houses,’ is a training to be observed. 43. ‘I will not cover my head to go amidst the houses,’ is a training to be observed. 44. ‘I will not cover my head to sit down amidst the houses,’ is a training to be observed. 45. ‘I will not jokingly go amidst the houses,’ is a training to be observed. 46. ‘I will not jokingly sit down amidst the houses,’ is a training to be observed. 47. ‘I will not make loud noises to go amidst the houses,’ is a training to be observed. 48. ‘I will not make loud noise to sit down amidst the houses,’ is a training to be observed. 49. ‘I will not respectfully go amidst the houses,’ is a training to be observed. 50. ‘I will respectfully sit down amidst the houses,’ is a training to be observed. 51. ‘I will eat mindfully,’ is a training to be observed. 52. ‘I will accept almsfood at an even level (of the bowl)’ is a training to be observed. (Same as Th. Sekh. 30) 53. ‘I will eat rice with equal curry,’ is a training to be observed. (Same as Th. Sekh. 34), 54. ‘I will not eat all over in the bowl,’ is a training to be observed. 55. ‘Not digging the rice unevenly 156 will I eat alms155. Horner has “crouching on the heelsŸ, SBB. XIII, p. 126. 156. Horner has “on continuous almstourŸ, SBB, p. 129. 163

food,’ is a training to be observed. (Same as Th. Sekh. 33) 56. ‘I will not clean the bowl 157 and eat it,’ is a training to be observed. (Same as Th. Sekh. 53) 57. ‘I will not smell before eating,’ is a training to be observed. 58. ‘Looking at 158 the bowl will I eat almsfood,’ is a training to be observed. (Same as Th. Sekh. 32) 59. ‘I will not throw away rice and curry,’ is a training to be observed. 60. ‘I will not accept a drinking utensil while my hands (soiled) with food,’ is a training to be observed. (Same as Th. Sekh. 55) 61. ‘I will not eat making a hissing sound,’ is a training to be observed. (Same as Th. Sekh. 51) 62. ‘I will not eat smacking the lips,’ is a training to be observed. (Same as Th. Sekh. 50) 63. ‘I will not eat licking the hand,159 is a training to be observed. (Same as Th. Sekh. 52) 64. ‘I will not eat full-handed,’ is a training to be observed. 65. ‘I will not open my mouth too wide,’ is a training to be observed. 66. ‘I will not open the mouth 160 when the mouthful is not brought close,’ is a training to be observed. (Same as Th. Sekh. 41) 67. ‘I will not eat stuffing the cheeks,’ is a training to
157. Horner has “licking the bowlŸ SBB. XIII, p. I38. 158. Horner has “thinking ofŸ SBB. XIII, p. 129. 159. Horner has “the fingersŸ ibid., p. I36. 160. Horner has “the door of the faceŸ ibid., p. 134. 164

be observed, (Same as Th. Sekh. 46) 68. ‘I will not eat breaking up the mouthfuls,’ is a training to be observed. (Same as Th. Sekh. 45) 69. ‘I will not eat shrinking my nose,’ is a training to be observed. 70. ‘I will not talk with a mouthful in the mouth,’ is a training to be observed. (Same as Th. Sekh. 437 71. ‘I will not stretch out my arm for food,’ is a training to be observed. 72. ‘I will not eat shaking the hands about,’ is a training to be observed. (Same as Th. Sekh. 47) 73. ‘I will not eat licking my lips,’ is a training to be observed. (Same as Th. Sekh. 54) 74. ‘I will not teach dhamma going at the side of a path, to (someone) going along the path (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 72) 75. ‘I will not eat tossing up balls of food,’ is a training to be observed. (Same as Th. Sekh. 44) 76. ‘I will not throw out amidst the houses rinsings of the bowl with grains of boiled rice,’ is a training to be observed. (Same as Th. Sekh. 56) 77. ‘I will not cover up the curry and the condiment with rice,161 desiring something more,’ is a training to be observed. (Same as Th. Sekh. 36) 78. ‘I will not criticise almsfood,’ is a training to be observed. 79. ‘I will not eat curry or rice, having asked for it myself, if not ill,’ is a training to be observed. (Same as Th. Sekh. 37)
161. Horner has “conjeyŸ SBB. XIII, p. 132. 165

80. ‘Not cautious-mindedly will I look at others’ bowls,’ is a training to be observed. (Same as Th. Sekh. 38) 81. ‘I will not pass excrement or urine standing, when not ill,’ is a training to be observed. 82. ‘I will not pass excrement or urine in clean water,’ is a training to be observed. 83. ‘I will not pass excrement or urine on grass, or green crops, when not ill,’ is a training to be observed. 84. ‘I will not teach dhamma to (someone) wearing shoes (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 62) 85. ‘I will not preach dhamma to (someone) wearing leather shoes (and) who is not ill,’ is a training to be observed. 86. ‘I will not preach dhamma to (someone) with the breasts uncovered,’ is a training to be observed. 87. ‘I will not teach dhamma standing, to (someone) who is sitting down (and) who is not ill.’ is a training to be observed. (Same as Th. Sekh. 70) 88. ‘Being on a lower level, I will not teach dhamma to (someone) on a higher level (and) who is not ill,’ is a training to be observed. 89. ‘While sitting down, I will not teach dhamma to (someone) who is lying down and who is not ill,’ is a training to be observed. 90. ‘I will not teach dhamma going behind, to (someone) going in front (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 71) 91. ‘I will not teach dhamma going at the side of a path, to (someone) going along the path (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 72)
166

92. ‘I will not teach dhamma to (someone) with his head covered up (and) is not ill,’ is a training to be observed. (Same as Th. Sekh. 67) 93. ‘I will not teach dhamma to (someone) with his cloak thrown to the back, and who is not ill,’ is a training to be observed. 94. ‘I will not teach dhamma to (someone) with his cloak thrown to the left and right, and who is not ill, is a training to be observed. 95. ‘I will not teach dhamma to someone who is not ill with a sunshade in his hand,’ is a training to be observed. (Same as Th. Sekh. 57) 96. ‘I will not teach dhamma to (someone) in a vehicle (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 63) 97. ‘I will not teach dhamma to (someone) with a turban on his head (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 66) 98. ‘I will not teach dhamma to (someone) who is not ill and has a knife in his hand,’ is a training to be observed. 99. ‘I will not teach dhamma to (someone) who is not ill (and) has a weapon in his hand,’ is a training to be observed. (Same as Th. Sekh. 60) 100. ‘Without cause, I will not climb a tree higher than a man,’ is a training to be observed. Recited, venerable ones, are the 100 rules after training. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask:
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I hope you are quite pure in this matter? The venerable ones are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of Sekhiya rules.

Adhikaraõasamatha
These seven rules, venerable ones, for the deciding of legal questions come up for recitation: for the deciding, for the settlement of legal questions arising from time to time a verdict in the presence or 162 may be given, a verdict of innocence may be given, a verdict of past insanity may be given, it may be carried out on (his) acknowledgement, (there is) the decision of the majority, the decision for specific depravity, the covering up (as) with grass. Recited, venerable ones, are the seven rules for the deciding of legal questions. Concerning them I ask the venerable ones: I hope that you are quite pure in this matter: And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter, therefore they are silent. Thus I do understand this. The end of seven Adhikaraõasamatha rules. Recited, venerable ones, is the occasion, recited are the eight rules for offences involving defeat, recited are the seventeen rules for offences entailing a formal meeting of the Order,
162. Vin.ii.93 says there üust be in the presence of the Order of dhamma, of sangha and of the persons in dispute. Quoted from SBB. XIII, p. 153. 168

recited are the thirty rules for offences of expiation involving forfeiture, recited are the two hundred and ten rules for offences of expiation, recited are the eight rules for offence which ought to be confessed, recited are the 100 rules for training, recited are the seven rules for the deciding of legal questions. So much (of the sayings) of the Lord, handed down in sutra contained in sutras, comes up for recitation every half month. All should train therein in harmony, on friendly terms, without contention. The end of Bhikkhunã Pàtimokkha.

169

Sarvàstivàda 163
Homage to the Buddha, the fully enlightened One. May the elders, the bhikkhunãs listen to me. Today is the 15th day, it is an observance day.164 If the Order is ready, let the Order recite the Pàtimokkha. Has not your previous work been completed? Elders, announce your purity. I am going to recite the Pàtimokkha. All of us present here be attentive. Please pay attention so that the Pàtimokkha will be completed. Should any of you commit offence against the Pàtimokkha please make it known. If not, one should remain silent, from the silence I shall understand you are all pure. Each recitation will be made three times, the question is directed to each of us. After the third recitation should any bhikkhunã remember her offence, she should not conceal it. For concealing an offence against the Pàtimokkha is said by the Lord Buddha to be indeed dangerous. Therefore, should any bhikkhunã recall an offence, please make it known (to the Order). So that she will remain at ease.

bhikkhunã’s training rules, and not having disclaimed the training rules, should commit an offence, engage in sexual intercourse even with an animal, she is defeated.165 2. Should any bhikkhunã with intent to steal take from an inhabited area or from a forest what is not given, the taking of what is not given being of such a nature that on its account kings would have the robber arrested and either executed, imprisoned or banished (censuring her thus), “You are a robber, you are a fool, you are an idiot, you are a thief,Ÿ (then) the bhikkhunã taking anything not given of such a nature is defeated and no more in communion. 3. Should any bhikkhunã purposely deprive a human being or the like 166 of life or provide him with a knife or recommend advantages in death or encourage him to kill himself saying thus: “what good is this miserable life to you? Death is better than life,Ÿ should he die because of this she is defeated. 4. Should any bhikkhunã while having no acquaintance of it suggest that (some) superior human state worthy of the Noble Ones’ knowledge and vision is present in herself (saying) ‘I know thus, I see thus’ and afterwards on another occasion should she whether examined or not examined, having admitted the fault and being desirous of purification, say thus, “Friends, not knowing, I said ‘I know’; not seeing, I said ‘I see’; what I said was vain and false,Ÿ (then) unless it was through over-estimation, she is defeated and no more in communion also. (Same as Th. Pàr. 4)
165. Compare to Th. Pàr. 1. 166. The underlined (here bold) is not found in other schools. 171

5. Whatever bhikkhunã, filled with desire, should consent to rubbing, or rubbing up against, pushing, pressing, pinching against a male person who is filled with desire from the hair-line down to the circle of the knees, and from elbows upward without the robe on,167 she becomes one who is defeated, she is not in communion. 6. Whatever bhikkhunã, filled with desire, should consent to a man who is filled with desire, allowing him to hold hands, hold the robe, talking together, making an appointment to go to a covered place, waiting for the arrival of the man, allow him just like a laywoman, being desirous, giving importance to her body, she becomes one who is defeated with these 8 causes. 7. Whatever bhikkhunã, knowing that a bhikkhunã has fallen into a matter involving defeat, should neither herself reprove her, nor speak to a group, but when she may be remaining or deceased or expelled or withdrawn, should afterwards speak thus: ‘Ladies, before I know this bhikkhunã, she was a sister like this and like that,’ and should neither herself reprove her nor should speak to a group, she also becomes one who is defeated, she is not in communion, she is one who conceals a fault. 8. Whatever bhikkhunã should imitate her — a bhikkhunã suspended by a complete Order, one who is disrespectful towards, who does not make amends towards, one who is unfriendly towards the rule, the discipline, the teacher’s instruction. ‘Do not imitate this bhikkhunã, lady.’ And if this bhikkhunã, being spoken to thus by these bhikk167. Th. Pàr. 3 does not have the underlined (here bold). 172

hunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up this (course). If, being admonished up to the third time, she should give it up that is good but if she should not give it up, she also becomes one who is defeated, she is not in communion, she is an imitator of one who is suspended. These are the eight Pàràjika rules which I have recited to you; should any of you be defeated in any one of the rules, you are not in communion with other bhikkhunãs. What is true in the beginning is also true at the end. I repeat my question if all of you are pure in these rules. I repeat my question for a second time if all of you are pure in these rules. I repeat my question for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I will take your silence as a positive answer.

Saïghàdisesa
There are 17 Saïghàdisesa rules: 1. Should any bhikkhunã engage to act as go-between for (the purpose of conveying) a man’s intentions to a woman or a woman’s intentions to a man whether about marriage or about concubinage, (or) even for a temporary (arrangement), this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 7) 2. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã groundlessly of a case of defeat (thinking), ‘Perhaps with this I may make her fall from the Good life,’ and afterwards on another
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occasion whether she is examined or not examined that litigation is (shown to be) groundless and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 8) 3. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã of a case of defeat, using as a pretext any trifling litigation connected with another class (of fault, thinking) ‘Perhaps with this I may make him fall from the Good life; and afterwards on another occasion whether she is examined or not examined that litigation is (shown to be) connected with another class (of fault) and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. 4. Whatever bhikkhunã, filled with desire, having accepted with her own hand from the hand of a man who is filled with desire, solid food or soft food, should eat it or partake of it, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 5) 5. Whatever bhikkhunã should speak thus: ‘What can this man, whether he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand: that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 6) 6. Whatever bhikkhunã, being day or night, outside her own village, should cross the river to the other side and should spend the night alone, there is an offence entailing a
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formal meeting of the Order involving being sent away.168 7. Whatever bhikkhunã, using a powerful influence, should file a case against a layperson, there is an offence entailing a formal meeting of the Order involving being sent away.169 8. Whatever bhikkhunã should knowingly receive a woman thief found to merit death, without having obtained permission from a king or an Order or a group or a guild or a company, unless she is allowable, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 2) 9. Whatever bhikkhunã, without having obtained permission from the Order which carried out the proceedings in accordance with the rule, the discipline, the teacher’s instruction, not having learnt the group’s desire, should restore a bhikkhunã suspended by a complete Order, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 4) 10. Should any bhikkhunã attempt to cause a schism of the Order when it is in concord and should she undertake and endeavour in and persist in litigation conducive to schism of the Order, that bhikkhunã,i should be admonished by bhikkhunãs thus, ‘Let the venerable one not attempt to cause a schism of the Order. Let the venerable one be at peace with the Order; for when the Order, being in concord and in
168. Compare with Th. Sgd. 3. 169. Compare with Th. Sgd. 1. 175

agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort: Should that bhikkhunã, being admonished by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may relinquish (her endeavour). If on being remonstrated with up to the third time she relinguishes (her endeavour), that is good if she should not relinquish it, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 14) 11. There may be bhikkhunãs who are followers of that bhikkhunã, say, one or two or three, and who speak on her side and they may say thus, ‘Let the venerable ones not admonish that bhikkhunã at all; for that bhikkhunã is a speaker of the Law and a speaker of the Discipline and she speaks in accordance with our desire and choice, she knows us and speaks (for us) and that is our wish. “Those bhikkhunãs should be admonished by bhikkhunãs thus, “Let not the venerable ones say thus; for that bhikkhunã is neither a speaker of the Law nor a speaker of the discipline. Let not schism of the Order be the venerable one’s choice too. Let the venerable ones be at peace with the Order for when the Order, being in concord and in agreement and without dispute, holds undevided recitations (of the Pàtimokkha etc.) then it lives in comfort.Ÿ Should those bhikkhunãs, being admonished by bhikkhunãs thus, persist as before, then those bhikkhunãs should be admonished by bhikkhunãs up to the third time so that they may give it up. If on being admonished up to the third time they give it up, that is good; if they should not give it up, they have fallen into a matter that is an offence entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 15)
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12. (It may be that) a bhikkhunã who is a corrupter of families (by gift of flowers, etc.) and of bad behaviour lives in dependence on some village or town (and that) both her bad behaviour is seen and heard about and families corrupted by her are seen and heard about. That bhikkhunã should be admonished by bhikkhuru thus, ‘The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about the families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough.Ÿ Should that bhikkhunã, being admonished by bhikkhunãs thus, say to those bhikkhunãs, ‘The bhikkhunãs are guided by desire and guided by hate and guided by delusion and guided by fear. On account of such a fault they banish one and do not banish another,’ then that bhikkhunã should be admonished by bhikkhunãs thus ‘Let the venerable one not say so. The bhikkhunãs are not guided by desire nor guided by hate nor guided by delusion nor guided by fear. The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about the families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough.’ Should that bhikkhunã on being admonished by bhikkhunãs thus, persist as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may give it up. If on being remonstrated with up to the third time she gives it up that is good; if she should not give it up, she also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 17)
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13. A bhikkhunã may be naturally difficult to admonish and when lawfully admonished by bhikkhunãs concerning the training precepts included in the recitation, she makes herself unadmonishable thus, “Let the venerable ones not admonish me at all about either what is good or what is bad and I too shall not admonish the venerable ones at all about either what is good or what is bad. Let the venerable ones refrain from admonishing me.Ÿ Then that bhikkhunã should be admonished by bhikkhunãs thus, “Let the venerable one not make herself unadmonishable; rather let the venerable one make herself admonishable. Let the venerable one not make herself unadmonishable; rather let the venerable one make herself admonishable. Let the venerable one herself lawfully admonish bhikkhunãs, and bhikkhunãs will lawfully admonish the venerable one; for the Blessed one’s follower comes to growth thus, that is to say by mutual rehabilitation.Ÿ Should that bhikkhunãs, being admonished by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she give it up. If on being admonished with up to the third time she gives up that is good; if she should not give it up, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 16) 14. Whatever bhikkhunã, angry, displeased, should speak thus: “I repudiate the enlightened One… I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous, desirous of training; I will lead the Brahma-life among these,Ÿ that bhikkhunã should be spoken
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to thus by the bhikkhunãs; ‘Do not lady, angry, displeased, speak thus: “I repudiate the Enlightened One… I will lead the Brahma-life among these.Ÿ Be satisfied, lady, dhamma is well preached, lead the Brahma-life for the utter ending of ill. And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 10) 15. Whatever bhikkhunã, overthrown in some legal question, angry, displeased, should speak thus: ‘The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear,’ that bhikkhunã should be spoken to thus by the bhikkhunãs; ‘Do not, lady, overthrown in some legal question, angry, displeased, speak thus; ‘The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear.’ The lady herself may go (wrong) from desire, and she may go (wrong) from hatred and she may go (wrong) from stupidity and she may go (wrong) from fear.’ And if this bhikkhunã, being spoken to thus by the bhikkhunãs, persists as before, she should be admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into the matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 11)
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16. In case bhikkhunãs live in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins, those bhikkhunãs should be spoken to thus by the bhikkhunãs; ‘Sisters are living in company… concealing one another’s sins. Let the ladies desist; the Order praised this detachment in sisters.’ But if these bhikkhunãs, being spoken to thus by the bhikkhunãs, should persist as before, these bhikkhunãs should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time they should give it up, that is good. If they should not give it up, these bhikkhunãs also have fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 12) 17. Whatever bhikkhunã should speak thus; “Ladies, live you as though in company, do not you live otherwise,Ÿ For these are in the Order other bhikkhunãs of such habits, of such repute, of such ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, in gossiping, on poor evidence, says this: “Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins. Let the ladies desist, the Order praised this detachment in sisters,Ÿ… that bhikkhunã should be spoken to thus by the bhikkhunãs; “Do not, lady, speak thus; “Sisters are living in company… detachment in sisters.Ÿ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs
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up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, this bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 13) Elders, I have recited the Dhamma called Saïghàdisesa consisting of 17 rules. Nine rules are called Pañhamapattika, that is, offences when committed at the first act. Eight rules are called Yàvatatiyakà, that is offences when committed after the third warning. Should any bhikkhunã have committed these offences, she must observe manatta in both the Saïghas. A minimum of twenty bhikkhunãs is required to put her back in the Saïgha. Should there be even one bhikkhunã less, that act is nullified. Those bhikkhunãs will be blamed by the Lord Buddha. This is the right way of observance. I would ask you now, are you pure in these 17 rules of Saïghàdisesa? I repeat my question for a second time if you are pure in these rules. I repeat for a third time if you are pure in these rules. If you are pure, remain silent. I will take your silence as a positive answer. The end of Saïghàdisesa rules.

Nissaggãya Pàcittiya
There are 30 Nissaggãya Pàcittiya rules: 1. When the robe material is settled, when a bhikkhunã’s kañhina (privileges) have been removed, an extra robe
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may be worn for the most ten days. For those who exceedsthat (period), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 13) 2. When the robe-material is settled, when a bhikkhunãs’ kañhina (privileges) have been removed, if this bhikkhunã should be away, separated from the 5 robes, even for one night, except on the agreement of the bhikkhunãs, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 14) 3. When the robe-material is settled, when a bhikkhunãs kañhina (privileges) have been removed if robe-material should accrue to the bhikkhunã not at the right time, it should be made up quickly. But if it is not sufficient for her, that robematerial may be laid aside by that bhikkhunã for a month at most, should she have any expectation that the deficiency may be supplied. If she should lay it aside for longer than that, even with the expectation (of the deficiency being supplied), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 15) 4. Whatever bhikkhunã should ask a man or woman householder who is not a relation (of her) for a robe, except at the right time, there is an offence of expiation involving forfeiture. This is the right time in this case; if a bhikkhunã becomes one whose robe is stolen or whose robe is destroyed; in this case this is the right time. (Same as Th. Niss. 16) 5. If a man or a woman householder who is not a relation, asking (a bhikkhunã), should invite her (to take material for) many robes, then at most (material for) an inner and an upper robe, should be accepted as robe-material by that bhikkhunã; if she should accept more than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 17)
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6. In case a robe-fund comes to be laid by for a bhikkhunã by a man or a woman householder who is not a relation (of her), thinking: ‘I will present the bhikkhunã so and so with a robe, having got the robe in exchange for this robe-fund’ then if that bhikkhunã, out of desire for something fine, approaching being invited, should put forward a consideration with regard to a robe, saying: ‘indeed it would be well; do let the venerable one, having got a robe like this or like that in exchange for this robe-fund, present it to me,’ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 18) 7. In case various robe-funds come to be laid by for a bhikkhunã by two men householders or by two women householders who are not relations (of her), thinking: “We will present the bhikkhunã so and so with robes, having got various robes in exchange for the various robe funds.’ Then if that bhikkhunã, out of desire for something finer, approaching before being invited, should put forward a consideration with regard to a robe, saying, ‘Indeed it would be well; do let the venerable ones, having got a robe like this or like that in exchange of the various robe funds, present it to me, the two together with one,Ÿ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 19) 8. In case a king or one in the service of a king or a brahmin or a householder should send a robe-fund for a bhikkhunã by a messenger, saying “Having got a robe in exchange for this robe-fund, present the bhikkhunã so and so with a robe,Ÿ then if this messenger, approaching that bhikkhunã should say: ‘Honoured sir, this robe-fund was brought for the venerable one; let the venerable one accept
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this robe-fund,Ÿ then the messenger should be spoken to thus by this bhikkhunã; “Sir, we do not accept the robe-fund, but we accept a robe if it is at the right time and if it is allowable. “If this messenger should say to the bhikkhunã: “But is there someone who is the venerable one’s attendant?Ÿ then bhikkhunãs, an attendant should be pointed out by the bhikkhunã in need of a robe — either one who is engaged in the monastery or a lay-follower saying: “This is the bhikkhunãs’ attendant.Ÿ If this messenger, instructing this attendant, approaching that bhikkhunã, should speak thus: “Honoured sir, I have instructed the person whom the venerable one pointed out as an attendant; let the venerable one approach at the right time, (and) he will present you with a robe,Ÿ the bhikkhunãs, if that bhikkhunã is in need of a robe, approaching that attendant, she should state and remind him 2 or 3 times, saying: ‘Sir, I am in need of a robe.’ If while stating and reminding 2 or 3 times, she succeeds in obtaining that robe, that is good. If she does not succeed in obtaining it, she should stand silently for it 4 times, 5 times, 6 times at the utmost. If she succeeds in obtaining that is good. If she, exerting herself further than that, succeeds in obtaining that robe, there is an offence of expiation involving forfeiture. If she does not succeed in obtaining it, she should either go herself to where the robe-fund has brought from for her, or a messenger should be sent to say: “That robe fund which you, sirs, sent for a bhikkhunã, is not of any use to that bhikkhunã. Let the gentlemen make use of their own, let your own things be not lost.Ÿ (Same as Th. Niss. 20) 9. Whatever bhikkhunã should take gold and silver, or should get another to take it (for her), or should consent
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to its being kept in deposit (for her), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 21) 10. Whatever bhikkhunã should engage in various transactions in which gold and silver is used, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 22) 11. Whatever bhikkhunã should engage in various kinds of bartering, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 23) 12. Whatever bhikkhunã should get another new bowl in exchange for a bowl mended in less than 5 places, there is an offence of expiation involving forfeiture. That bowl is to be forfeited by that bhikkhunã to the company of bhikkhunãs, and whatever is the last bowl belonging to that company of bhikkhunãs, that should be given to this bhikkhunã with the words: ‘Bhikkhunã, this is a bowl for you; it should be kept until it breaks.’ That is the proper course in this case. (Th. Niss. 24) 13. Whatever bhikkhunã, herself asking for yarn, should have robe-material woven by weavers, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 27) 14. A man or a woman householder who is not a relation may cause robe-material to be woven by weavers for a bhikkhunã. Then if that bhikkhunã, before being invited, going up to the weavers, should put forward a consideration with regard to the robe-material, saying: “Now sirs, this robematerial is being specially woven for me. Make it long and wide and rough and make it evenly woven and well woven and well scraped and well combed. If you do so we could give the venerable ones something or other in addition.Ÿ And if the bhikkhunã, speaking thus, should give something or other in addition, even as little as the contents of a begging185

bowl, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 28) 15. Whatever bhikkhunã, herself having given a robe to a bhikkhunã, angry and displeased, should take it away or should cause it to be taken away, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 26) 16. If a special robe should accrue to a bhikkhunã ten days before the full moon of the (first) Kattika, three months of the rains having passed it may be accepted by that bhikkhunã if she thinks of it (as something) special having accepted it, it should be laid aside until the robe-season. But if she should lay it aside for longer than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 29) 17. Whatever bhikkhunã should knowingly appropriate to herself an apportioned benefit belonging to the Order, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 30) 18. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed, an extra robe may be worn for at most ten days. For her who exceeds that (period), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 13) 19. Whatever bhikkhunã should have extra bowls even for one night,170 there is an offence of expiation involving forfeiture. 20. Whatever bhikkhunã, thinking that robe-material (given) at the right time is robe-material (given) not at the right time, having allotted it should have it distributed, there
170. Th. Niss. 1 does not have the underlined (here bold). 186

is an offence of expiation involving forfeiture. 21. Whatever bhikkhunã, thinking that robe-material (given) not at the right time is robe-material (given) at the right time, having allotted it should have it distributed, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 2) 22. Whatever bhikkhunã, having exchanged a robe with a bhikkhunã, should afterwards speak thus: “Lady, take your robe, give this robe to me. That which is yours is yours, that which is mine is mine. Give this to me, take away your own,Ÿ (and) should take 171 it away or should cause (another) to take it away, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 3) 23. If many men and women householder who are not relations, and do not belong to the same village 172 have the various robe-funds for the bhikkhunã. Then if that bhikkhunã, out of desire for something finer, approaching before being invited, should put forward a consideration with regard to a robe, saying, “Indeed it would do well; do let the venerable ones, having got a robe like this or like that in exchange of the various robe-funds, present it to me,Ÿ should she receive the robe as desires, there is an offence of expiation involving forfeiture. 24. Whatever bhikkhunã, for herself should ask for gold or silver, there is an offence of expiation involving forfeiture. 25. Whatever bhikkhunã, having asked for this, should ask for that again, there is an offence of expiation involving forfeiture.
171. Horner has “tearŸ, SBB. XIII, p. 220-1. 172. Th. Niss. does not have the underlined (here bold). 187

26. Whatever bhikkhunã, having asked for this for the Sangha should spend it for something else, there is an offence of expiation involving forfeiture. 27. Whatever bhikkhunã, having asked for this for herself should spend it for something else, there is an offence of expiation involving forfeiture. 28. Whatever bhikkhunã, having asked for this for other bhikkhunãs should spend it for something else, there is an offence of expiation involving forfeiture. 29. If a bhikkhunã is bargaining for a heavy cloth, she may bargain for one (worth) at most four “bronzesŸ, if she should bargain for one (worth) more than that there is an offence of expiation involving forfeiture. (Same as Th. Niss. 11) 30. If a bhikkhunã is bargaining for a light cloth, she may bargain for one (worth) at most two and a half “bronzesŸ. If she should bargain for one (worth) more than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 12) Ladies, these are 30 Nissaggãya Pàcittiya rules which have been recited. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Nissaggãya Pàcittiya rules:

Pàcittiya
There are 178 Pàcittiya rules: 1. In telling a conscious lie, there is an offence of
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expiation. (Same as Th. Pà. 97) 2. In insulting speech, there is an offence of expiation. (Same as Th. Pà. 98) 3. In speaking two-tongued, there is an offence of expiation. 4. Whatever bhikkhunã, being spoken to by a bhikkhunã, saying: “Do come, lady, and settle this legal question,Ÿ and having answered: “Very good,Ÿ (yet) if she is not afterwards prevented, should neither settle it nor should make an effort to get it settled, there is an offence of expiation. (Same as Th. Pà. 45) 5. Whatever bhikkhunã should recite dhamma line by line together with an unordained female, there is an offence of expiation. (Same as Th. Pà. 100) 6. Whatever bhikkhunã should speak of a condition of further superiority to one who is not ordained, if it is a fact, there is an offence of expiation. (Same as Th. Pà. 104) 7. Whatever bhikkhunã should speak of a bhikkhunã’s serious offence to one who is not ordained, except on agreement (to speak) of the Order, there is an offence of expiation. (Same as Th. Pà. 105) 8. Whatever bhikkhunã, having given away a robe to a bhikkhunã by means of a complete Order should afterwards engage in criticism saying ‘The bhikkhunãs are appropriating a benefit belonging to the Order according to acquaintantship,’ there is an offence of expiation. (Same as Th. Pà. 159) 9. Whatever bhikkhunã, when the Pàtimokkha is being recited, should speak thus: ‘On account of what are these lesser and minor rules of training recited? They only tend to remove, to vexation, to perplexity,’ in disparaging a rule of training, there is an offence of expiation. (Same as Th. Pà. 150)
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10. For breaking or cutting of the abode of spirits,173 vegetable growth,174 there is an offence of expiation. 11. Whatever bhikkhunã, being annoyed, should snear at a person sent by the Sangha, there is an offence of expiation.175 12. Whatever bhikkhunã, under pretext of a different issue, should cause annoyance in others by not speaking, there is an offence of expiation.176 13. Whatever bhikkhunã, spreading or having spread in the open air a couch or a chair or a mattress or a stool, belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pà. 110) 14. Whatever bhikkhunã, spreading a sleeping-place or having it spread in a dwelling belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pà. 111) 15. Whatever bhikkhunã, angry, displeased, should throw out a bhikkhunã or cause her to he thrown out from a dwelling-place belonging to the Order, there is an offence of expiation. (Same as Th. Pà. 113) 16. bhikkhunã should lie down in a sleeping-place in a dwelling belonging to the Order, knowing that she is
173. Bhåtagàma, it is believed that spirits reside in the trees, therefore cutting down trees is prohibited. Vibhanga p. 474 b. 174. Bhãjagàma. 175. Compare to Th. Pà. 109. 176. Compare to Th. Pà. 108. 190

encroaching upon (the space intended for) a bhikkhunã arrived first, saying, ‘She for whom it becomes too crowded may depart,’ doing it for this, not for another, there is an offence of expiation. (Same as Th. Pà. 112) 17. Whatever bhikkhunã, in a lofty cell with an upper part, in a dwelling-place belonging to the Order, should sit down or lie down on a couch or a chair with removable feet, there is an offence of expiation. (Same as Th. Pà. 114) 18. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have them sprinkled, there is an offence of expiation. (Same as Th. Pà. 116) 19. Whatever bhikkhunã, should sit together alone with a monk in a covered place, there is an offence of expiation. 20. One meal in a public-house may be eaten by a bhikkhunã who is not ill. If she should eat more than that, there is an offence of expiation. (Same as Th. Pà. 117) 21. If a bhikkhunã, going up to a family, (who) asking, should invite her (to take) cakes or barley-gruel, two or three bowlfuls may be accepted by a bhikkhunã desiring them. Should she accept more than that, there is an offence of expiation. Having accepted 2 or 3 bowlfuls, having taken them back from there they must be shared together with the bhikkhunãs. This is the proper course in this case. (Same as Th. Pà. 119) 22. Whatever bhikkhunã should eat separate from the group, except at a right time, there is an offence of expiation. In this case, a right time is a time of illness, a time of giving robes, a time of making robes, at time of going on a journey, a time of being embarked in a boat, when there are numbers of monks, a meal time of recluses, this is a right time.
191

23. Whatever bhikkhunã should eat or partake of solid food or soft food at the wrong time, there is an offence of expiation. (Same as Th. Pà. 120) 24. Whatever bhikkhunã should eat or partake of solid or soft food that was stored, there is an offence of expiation. (Same as Th. Pà. 121) 25. Whatever bhikkhunã should convey to her mouth nutriment not given, except water for cleansing the teeth, there is an offence of expiation. (Same as Th. Pà. 122) 26. Whatever bhikkhunã should knowingly make use of water that contains living things, there is an offence of expiation. (Same as Th. Pà. 143) 27. Whatever bhikkhunã, having entered a family with food,177 should sit forcefully,178 there is an offence of expiation. 28. Whatever bhikkhunã, intruding a family with food, should sit down, there is an offence of expiation. (Same as Th. Pà. 124) 29. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have them sprinkled, there is an offence of expiation. (Same as Th. Pà. 116) 30. Whatever bhikkhunã should go to see an army fighting, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pà. 129) 31. If there is some reason for a bhikkhunã for going to an army, that bhikkhunã may stay with the army for 2-3 nights. Should she stay longer than that, there is an offence
177. Some manuscripts explain this as sexual food. 178. Meaning refuses to leave. 192

of expiation. (Same as Th. Pà. 130) 32. If a bhikkhunã, staying with the army for 2-3 nights, should go to a sham-fight or to a troops in array or to the massing of the army or to see a review, there is an offence of expiation. (Same as Th. Pà. 131) 33. Whatever bhikkhunã, angry displeased, should give a bhikkhunã a blow, there is an offence of expiation. (Same as Th. Pà. 152) 34. Whatever bhikkhunã, angry displeased, should raise the palm of the hand against a bhikkhunã, there is an offence of expiation. (Same as Th. Pà. 153) 35. Whatever bhikkhunã, knowing that the bhikkhunã has committed offence against Saïghàdisesa, should cover it up for more than one night, there is an offence of expiation,. 36. Whatever bhikkhunã, saying to a bhikkhunã, ‘Come, your reverence, we will go into a village or small town for almsfood,’ either causing to be given or not causing to be given (alms-food) to her, should dismiss her, saying, ‘Go away, your reverence, neither talking nor sitting down with you comes to be a comfort for me; either talking or sitting down alone comes to be a comfort for me’ — if doing it just for this object, not for another, there is an offence of expiation. (Same as Th. Pà. 123) 37. Whatever bhikkhunã, not being ill, desirous of warming herself, should kindle or should cause a fire to be kindled, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pà. 137) 38. Whatever bhikkhunã, having given (her) consent for legitimate (formal) acts, should afterwards engage in criticism, there is an offence of expiation. (Same as Th. Pà. 157) 39. Whatever bhikkhunã should sleep in the same
193

room with a person who has not received full ordination more than 2 nights, there is an offence of expiation. 40. Whatever bhikkhunã should speak thus: ‘In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous 179 by the Lord, there is no danger at all;’ that bhikkhunã should be spoken to by the bhikkhunãs thus; ‘Do not venerable one, speak thus, do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus; in many a figure, your reverence, are things that are dangerous called dangerous by the Lord, and in following these there is a veritable danger.’ And if bhikkhunã, when she has been spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time, she should give it up, that is good. But if she should not give it up, there is an offence of expiation. (Same as Th. Pà 145) 41. Whatever bhikkhunã should knowingly eat together with or be in communion with or lie down in a sleeping place with a bhikkhunã who talks thus, who has not acted according to the rule, who has not given up that view, there is an offence of expiation. (Same as Th. Pà. 147) 42. If even a female novice should speak thus ‘In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous by the Lord, there is no danger at all,’ that novice should be spoken to thus by the bhikkhunãs: ‘Do not speak thus, reverend novice; do not misrepresent the Lord, misrepresentation of the Lord is not at all
179. “AntaràyikàŸ p. 74, Horner has “stumbling blocksŸ SBB. XIII, p. 24. 194

seemly, and the Lord certainly would not speak thus. Reverend novice, in many a figure are things that are dangerous called dangerous by the Lord, and in following these, there is a veritable danger.’ And if that novice, should persist as before, that novice should be spoken to thus by the bhikkhunãs: ‘From today forth, reverend novice, the Lord can neither be referred to as your teacher, nor can that be yours of which other novices get the chance, namely, the lying down to sleep for 2 or 3 nights with bhikkhunãs. Get away with you, depart. Whatever bhikkhunã should knowingly encourage or should support or should eat with or should lie down in a sleeping-place with a novice thus expelled, there is an offence of expiation. (Same as Th. Pà. 148) 43. Whatever bhikkhunã should pick up or should cause (someone) to pick up a treasure or what is considered as a treasure, except within a monastery or within a house, there is an offence of expiation. But if a bhikkhunã, having picked up or caused (someone) to pick up treasure or what is considered as treasure, that is within a monastery or within a house, it should be laid aside, thinking, it will be for him who will take it.’ This is the proper course here. (Same as Th. Pà. 161) 44. When a bhikkhunã obtained a new robe, any one mode of disfigurement of the 3 modes of disfigurement must be taken; either dark blue 180 or mud (colour) or black. If a bhikkhunã should make use of a new robe without taking any one mode of disfigurement of the 3 modes of disfigurement, there is an offence of expiation. (Same as Th. Pà. 139) 45. Whatever bhikkhunã should bathe (at intervals of)
180. Horner has “dark greenŸ, SBB. XI, p. 407. 195

less than half a month, except at a right time, there is an offence of expiation. In this case this is a right time; thinking, “a month and a half of the summer remains,Ÿ (and) “the first month of the rainsŸ — these are the two and a half months when there is hot weather when there is a fever weather; at a time of illness, at a time of work, at a time of going on a journey, at a time of wind and rain. This is a right time in this case. (Same as Th. Pà. 138) 46. Whatever bhikkhunã should intentionally deprive a living thing of life, there is an offence of expiation. (Same as Th. Pà. 142) 47. Whatever bhikkhunã should knowingly open up for a further (formal) act a legal question settled according to rule, there is an offence of expiation. (Same as Th. Pà. 144) 48. In tickling with the fingers, there is an offence of expiation. (Same as Th. Pà. 133) 49. In playing in the water, there is an offence of expiation. (Same as Th. Pà. 134) 50. Whatever bhikkhunã should lie down in a covered place with a man, there is an offence of expiation. (Same as Th. Pà. 102) 51. Whatever bhikkhunã should frighten a bhikkhunã, there is an offence of expiation. (Same as Th. Pà. 136) 52. Whatever bhikkhunã should hide or should cause to hide a bhikkhunã’s bowl or robe or a seat-mat or needlecase or girdle, even in fun, there is an offence of expiation. (Same as Th. Pà. 141) 53. Whatever bhikkhunã, herself having assigned a robe to a monk or a bhikkhunã or to a female probationer or to a male novice or to a female novice, should make use of
196

it, (the robe) not having been taken away, there is an offence of expiation. (Same as Th. Pà. 140) 54. Whatever bhikkhunã should defame a bhikkhunã with an unfounded charge of an offence entailing a formal meeting of the Order, there is an offence of expiation. (Same as Th. Pà. 154) 55. Whatever bhikkhunã, having made an appointment with a man, should travel together with him to another village, there is an offence of expiation. (Same as Th. Pà. 55) 56. Whatever bhikkhunã, having arranged together with a caravan (set on) theft, should knowingly go along the same high road, even at a distance of one village, there is an offence of expiation. (Same as Th. Pà. 145) 57. Whatever bhikkhunã should dig the ground or have it dug, there is an offence of expiation. (Same as Th. Pà. 106) 58. When a bhikkhunã is not ill, an invitation (to accept) a requisite for 4 months may be accepted, unless there be a renewed invitation, unless there be a permanent invitation. If one should accept for longer than that, there is an offence of expiation. (Same as Th. Pà. 128) 59. Whatever bhikkhunã, being spoken to by bhikkhunãs regarding a rule, should speak thus; ‘Your reverences, I will not train myself in this rule of training until I have inquired about it of another bhikkhunã, experienced, expert in discipline,’ there is an offence of expiation. Bhikkhunãs, it should be learnt, it should be investigated by a bhikkhunã who is training. This is the proper course here. (Same as Th. Pà. 149) 60. Whatever bhikkhunã should stand overhearing bhikkhunãs when they are quarrelling, disputing, engaged in contention, saying, ‘I will hear what they say,’ if having done
197

it for just this object, not for another, there is an offence of expiation. (Same as Th. Pà. 156) 61. Whatever bhikkhunã, when the Order is engaged in decisive talk, not having given the consent, rising up from her seat, should depart, there is an offence of expiation. (Same as Th. Pà. 158) 62. Whatever bhikkhunã, when the Pàtimokkha is being recited, should speak thus; ‘On account of what are these lesser and minor rules of training recited? They only tend to remove, to vexation, to perplexity,’ in disparaging a rule of training, there is an offence of expiation. 63. Should a bhikkhunã drink fermented liquor and spirits, there is an offence of expiation. (Same as Th. Pà. 132) 64. Whatever bhikkhunã should enter a village at a wrong time without informing others, there is an offence of expiation. Except there is a case of emergency.181 65. Whatever bhikkhunã, having approached families before a meal, having sat down on a seat, should depart without informing the owner, there is an offence of expiation. (Same as Th. Pà. 15) 66. Whatever bhikkhunã, having entered a palace of an anointed king, while it is not yet dawn, the king has not put away valuables, should cross the threshold, there is an offence of expiation, except when there is an urgent cause. 67. Whatever bhikkhunã, while the Pàtimokkha is being recited every half month, should speak thus; ‘Only now do I understand that this rule is, as is said, handed down in a sutra, 182
181. Compare to Dh. Pa. 16I, Mhs. Pa. 170. 182. Horner has “clauseŸ, SBB. XIII, p. 44. 198

contained in a sutra, (and) comes up for recitation every half month; if other bhikkhunãs should know concerning this bhikkhunã that this bhikkhunã has sat down 2 or 3 times before, not to listen, while the Pàtimokkha was being recited, there is not only no freedom for that bhikkhunã on account of her ignorance, but she ought to be dealt with according to the rule for the offence into which she has fallen there, and also her pretentious manner,183 saying; ‘Your reverence, this is bad for you, this is badly gotten by you, that you, while the Pàtimokkha is being recited, do not attend applying yourself properly.’ This is for her who put on pretentious manner is an offence of expiation. (Same as Th. Pà. 151) 68. Whatever bhikkhunã should have a needle-case made that is made of bone or ivory or made of horn, there is an offence of expiation involving breaking up. (Same as Th. Pà. 162) 69. When a new couch or chair is being made for a bhikkhunã, the legs should be made eight finger-breadths, (high) according to the accepted finger-breadth, except for the knotched ends below. In exceeding this (measure) there is an offence of expiation involving cutting down. (Same as Th. Pà. 163) 70. Whatever bhikkhunã should have a couch or a chair made covered with cotton, there is an offence of expiation involving tearing off. (same as Th. Pà. 164) 71. Whatever bhikkhunã should have a robe made the measure of a well-farer’s robe, or more, there is an offence of expiation involving cutting down. This is the (proper)
183. Horner has “and further confusion should be put on herŸ, SBB. XIII, p. 44. 199

measure here of a well-farer’s robe for a well-farer in length nine spans of the accepted span, in breadth six spans; this is the (proper) measure of a well-farer’s robe for a well-farer. (Same as Th. Pà.166) 72. Whatever bhikkhunã should eat garlic, there is an offence of expiation. (Same as Th. Pà. 1) 73. Whatever bhikkhunã should pull out hair in narrow places,184 there is an offence of expiation. (Same as Th. Pà. 2) 74. If a bhikkhunã should want to take an ablution with water, she may take at most (a measure of) two finger joints, For whoever exceeds this, there is an offence of expiation. (Same as Th. Pà. 5) 75. Whatever bhikkhunã should touch the secret place,185 there is an offence of expiation. (Same as Th. Pà. 3) 76. Whatever bhikkhunã should boil raw food, there is an offence of expiation. 77. Whatever bhikkhunã should stand waiting in front of a monk while he is eating, there is an offence of expiation.186 78. Whatever bhikkhunã should throw excrement or urine over a wall, there is an offence of expiation.187 79. Whatever bhikkhunã should throw excrement or urine on to the green, there is an offence of expiation.188 80. Whatever bhikkhunã should stand talking to a
184. “Narrow placesŸ means under arms and over the secret place. “sambàdhe lomaü saüharapeyya’, p. 59. 185. “TalaghàtakeŸ p. 59. 186. Compare to Th. Pà. 6. 187. Compare to Th. Pà. 8. 188. Compare to Th. Pà. 9. 200

monk in a covered place, there is an offence of expiation. 81. Whatever bhikkhunã should stand talking to a monk alone in the open, there is an offence of expiation. 82. Whatever bhikkhunã should stand talking to a man in a covered place, there is an offence of expiation. 83. Whatever bhikkhunã should stand talking to a man in the open, there is an offence of expiation. 84. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in the dark of the night when there is no light, there is an offence of expiation. (Same as Th. Pà. 11) 85. Whatever bhikkhunã,, having made a male organ, should touch female organ with it, there is an offence of expiation. 86. Whatever bhikkhunã, having given quarters to a bhikkhunã, should, angry, displeased, throw her out or have her thrown out, there is an offence of expiation. (Same as Th. Pà. 35) 87. Whatever bhikkhunã should lie down on the same bed with other bhikkhunã, there is an offence of expiation. 88. Whatever bhikkhunã should lie down on the same mattress with other bhikkhunã, there is an offence of expiation. 89. Whatever bhikkhunã should lie down together and use the same robe to cover, there is an offence of expiation.189 90. Whatever bhikkhunã should ordain a probationer who is in love with a man, who keeps company with men, who is still in grief, there is an offence of expiation. (Same as Th. Pà. 79) 91. Whatever bhikkhunã, having entered a household together with a man, should stand together, whisper to him,
189. This rule together with Pà. 87 are the same as Th. Pà. 32. 201

and send away the bhikkhunã who is her companion so that she can be alone; there is an offence of expiation. 92. Whatever bhikkhunã, having kept the rain-retreat, should not set on an alms-tour, even for (a distance of) 5 or 6 yojanas, there is an offence of expiation. (Same as Th. Pà. 40) 93. Whatever bhikkhunã, having quarrelled with other bhikkhunã, should recite prayer and wish hell for her, there is an offence of expiation.190 94. Whatever bhikkhunã should make someone speak against another by misapprehension or by misunderstanding, there is an offence of expiation. (Same as Th. Pà. 18) 95. Whatever bhikkhunã should travel during the rainretreat, there is an offence of expiation. (Same as Th. Pà. 39) 96. Whatever bhikkhunã, after having spent the rain retreat, should not travel to other place even for a night, there is an offence of expiation. 97. Whatever bhikkhunã should go without the company of a caravan on alms tour within (her own) region (when it is) agreed upon as dangerous, frightening, there is an offence of expiation. (Same as Th. Pà. 37) 98. Whatever bhikkhunã should go without the company of a caravan on alms-tour outside (her own) region (when it is) agreed upon as dangerous, frightening, there is an offence of expiation. (Same as Th. Pà. 38) 99. Whatever bhikkhunã should go to see a king’s pleasure house or a picture gallery or a park or a pleasure grove or a lotus pond, there is an offence of expiation. (Same as Th. Pà. 41)
190. Compare to Th. Pà. 19. 202

100. Whatever bhikkhunã, having stayed before, should disturb another bhikkhunã who came after, there is an offence of expiation. 101. Whatever bhikkhunã, having stayed after, should disturb another bhikkhunã who came before, there is an offence of expiation. 102. Whatever bhikkhui should neither attend to an ailing (woman) who lives with her nor should make an effort to get her attended to, there is an offence of expiation. (Same as Th. Pà. 34) 103. Whatever bhikkhunã, on seeing a monk, should not get up, should not pay respect and invite him to a seat, there is an offence of expiation. (Same as Mhs. Pà. 179) 104. Whatever bhikkhunã should sit down on a seat in front of a monk without asking (for permission), there is an offence of expiation. (Same as Th. Pà. 94) 105. Whatever bhikkhunã, having approached families at the wrong time, having spreaded or having caused a sleepingplace to be spreaded without asking the owner (for permission), should sit down or lie down on it, there is an offence of expiation. (Same as Th. Pà. 17) 106. Whatever bhikkhunã, having been ordained for less than 12 years, should raise 191 others, there is an offence of expiation. 107. Whatever bhikkhunã, having been ordained for 12 years, but the Sangha has not given permission, should ordain others, there is an offence of expiation. 108. Whatever bhikkhunã should ordain a married
191. Giving ordination. 203

woman, who is less than 12 years, there is an offence of expiation. (Same as Th. Pà. 65) 109. Whatever bhikkhunã should ordain a married woman who is 12 years, who has trained for two years in the six rules, (but) who is not agreed upon by the Order, there is an offence of expiation. (Same as Th. Pà. 67) 110. Whatever bhikkhunã, having been forbidden by the Sangha, should give ordination, there is an offence of expiation. 111. Whatever bhikkhunã should ordain a maiden who is 20 years of age (but) has not trained for two years in the six rules, there is an offence of expiation. (Same as Th. Pà. 72) 112. Whatever bhikkhunã should ordain a maiden who is 20 years of age, has trained for 2 years (but) who is not agreed upon by the Order, there is an offence of expiation. (Same as Th. Pà. 73) 113. Whatever bhikkhunã, having received full ordination, should not stay with her teacher for 2 years, there is an offence of expiation. 114. Whatever bhikkhunã, having followers, should neither teach dhamma nor take care of her, there is an offence of expiation. 115. Whatever bhikkhunã should ordain a prostitute who still lives within the distance of 5-6 yojanas, there is an offence of expiation. 116. Whatever bhikkhunã should ordain a maiden who is not 20 years of age, there is an offence of expiation. 117. Whatever bhikkhunã should ordain a maiden who is 20 years of age, but has not received permission from the Sangha, there is an offence of expiation.
204

118. Whatever bhikkhunã should ordain a maiden who is still in the mourning period, there is an offence of expiation. 119. Whatever bhikkhunã should ordain a woman who keeps company of men and women, there is an offence of expiation. 120. Whatever bhikkhunã should ordain a woman with bad character, there is an offence of expiation. 121. Whatever bhikkhunã should ordain a maiden who is 20 years of age, but has not studied the 6 rules for 2 years, there is an offence of expiation. 122. Whatever bhikkhunã should ordain a maiden who is 20 years of age, having studied the 6 rules for 2 years, but has not got permission from the Sangha, there is an offence of expiation. 123. Whatever bhikkhunã, having said; “If you will give me robe, bowl, door-hook, medicine for 7 days, life medicine,192 then I will ordain youŸ (yet) should not ordain her afterwards, there is an offence of expiation. 124. Whatever bhikkhunã should ordain a probationer who is in love with a man, who keeps company with men, who is still in grief, there is an offence of expiation. (Same as Th. Pà. 79) 125. Whatever bhikkhunã, having given promise to give ordination after a woman has studied the 6 rules, (yet) should not ordain afterwards, there is an offence of expiation. 126. Whatever bhikkhunã should ordain two probationers in one year, there is an offence of expiation. (Same as Th. Pà. 83)
192. Meaning food. 205

127. Whatever bhikkhunã should ordain a probationer by showing favouritsm to (monks) placed on probation, there is an offence of expiation. (Same as Th. Pà. 81) 128. Should a bhikkhunã want to have a bathing cloth made, it must be made to a (proper) measure. The (proper) measure is: 4 Sugata-spans in length, 2 Sugata-spans 193 in width. Should she exceed this (measure), there is an offence of expiation involving cutting down. (Same as Th. Pà. 22) 129. Whatever bhikkhunã should often change her robe, there is an offence of expiation. 130. Whatever bhikkhunã should exceed 5 nights in making robe, there is an offence of expiation.194 131. Whatever bhikkhunã should neglect the 5 robes more than 5 nights, there is an offence of expiation. 132. Whatever bhikkhunã should give recluses’ robe to a householder or to a wanderer or to a female wanderer, there is an offence of expiation. (Same as Th. Pà. 28) 133. Whatever bhikkhunã, her period is over, having washed the robe clean, should not leave,195 there is an offence of expiation. 134. Whatever bhikkhunã should cause the loss of the robes which are gift to a group, there is an offence of expiation. (Same as Th. Pà. 26) 135. Whatever bhikkhunã, having insufficient robematerial, should accept kañhina robe, there is an offence of
193. Horner has “the accepted span.Ÿ 194. Compare to Th. Pà. 23. 195. She refuses to return the robe to the Sangha for fear that others might use it, Vibhanga Vol. 23, no. 1435, p. 336 a. 206

expiation.196 136. Whatever bhikkhunã should not attend when the Sangha officiate the kañhina robe, there is an offence of expiation. 137. Whatever bhikkhunã should not attend when the Sangha makes a legal division of robe material, there is an offence of expiation.197 138. Whatever bhikkhunã should not follow decisions made by the Sangha, there is an offence of expiation. 139. Whatever bhikkhunã should leave for a village without having someone looking after her residence, there is an offence of expiation. 140. Whatever bhikkhunã should recite agama, there is an offence of expiation. 141. Whatever bhikkhunã should teach a layperson to recite agama, there is an offence of expiation. 142. Whatever bhikkhunã should serve a householder,198 there is an offence of expiation. (Same as Th. Pà. 44) 143. Whatever bhikkhunã, having sat on a layperson’s bed, should leave without returning it to the owner, there is an offence of expiation. 144. Whatever bhikkhunã should sit on other’s bed without permission from the owner, there is an offence of expiation. 145. Whatever bhikkhunã who is not ill should go in a vehicle, there is an offence of expiation. (Same as Th. Pà. 85) 146. Whatever bhikkhunã should spin 199 yarn there is
196. Ibid., p. 336 b. 197. Compare to Mhs. Pà. 84. 198. Horner has “household work.Ÿ 207

an offence of expiation. (Same as Th. Pà. 43) 147. Whatever bhikkhunã should tie her waist with robe,200 there is an offence of expiation. 148. Whatever bhikkhunã should enter a family (home) holding a royal umbrella, there is an offence of expiation. 149. Whatever bhikkhunã should leave the rain-retreat where there are monks,201 there is an offence of expiation. 150. Whatever bhikkhunã, having kept the rain-retreat, should not invite both Sanghas in respect of three matters: what was seen or heard or suspected, there is an offence of expiation. (Same as Th. Pà. 57) 151. Whatever bhikkhunã, at every half month should not ask the bhikkhu Sangha for a teacher to give exhortation, there is an offence of expiation. (Same as Msh. Pà. 100) 152. Whatever bhikkhunã, not ill, should not go for exhortation, there is an offence of expiation. 153. Whatever bhikkhunã should enter an àràma without asking (for permission) if a monk be there, there is an offence of expiation. (Same as Th. Pà. 51) 154. Whatever bhikkhunã should belch towards the direction of a monk, there is an offence of expiation. 155. Whatever bhikkhunã, having quarrelled with other bhikkhunã, should speak roughly, saying thus: “The king, minister, general are my friends, I shall deal with you with my influence,Ÿ there is an offence of expiation. 156. Whatever bhikkhunã should be stingy as to fami199. Weaving is included, Vibhanga, p. 338 b. 200. With small bells attached, no. 1435, p. 339 a. 201. One of the Gurudhamma says that a bhikkhunã must stay in an àràma where monks are residing. 208

lies,202 there is an offence of expiation. (Same as Th. Pà. 55) 157. Whatever bhikkhunã, having accepted an invitation, should not go, there is an offence of expiation. 158. Whatever bhikkhunã without permission from a monk,203 should ask him about sutra, vinaya and dhamma, there is an offence of expiation. 159. Whatever bhikkhunã should bathe naked, there is an offence of expiation. (Same as Th. Pà. 21) 160 Whatever bhikkhunã should wear woman’s ornaments, there is an offence of expiation. (Same as Th. Pà. 87) 161. Whatever bhikkhunã should go to see dancing or singing or music, there is an offence of expiation. (Same as Th. Pà. 10) 162. Whatever bhikkhunã, without having obtained permission from an Order or from a group, should together with a man, the one with the other, make a boil or a scab that has formed on the lower part of her body burst or break or let it be washed or smeared or bound up or unbound, there is an offence of expiation. (Same as Th. Pà. 60) 163. Whatever bhikkhunã, having travelled with a man, should speak of worldly matters, there is an offence of expiation. 164. Whatever bhikkhunã should bathe in perfume, there is an offence of expiation. (Same as Th. Pà. 88) 165. Whatever bhikkhunã should have someone rubbed herself with scented particles, rub her body with sesamum grains, there is an offence of expiation. 166. Whatever bhikkhunã should wear a head dress,
202. So that the families might attend to her only. 203. Not every monk could teach. 209

there is an offence of expiation. 167. Whatever bhikkhunã should travel afar without informing other bhikkhunã, there is an offence of expiation. 168. Whatever bhikkhunã should brush her head, there is an offence of expiation. 169. Whatever bhikkhunã should have someone brush her head, there is an offence of expiation. 170. Whatever bhikkhunã should comb her hair, there is an offence of expiation. 171. Whatever bhikkhunã should have someone comb her hair, there is an offence of expiation. 172. Whatever bhikkhunã should set her hair, there is an offence of expiation. 173. Whatever bhikkhunã should have someone set her hair, there is an offence of expiation. 174. Whatever bhikkhunã should throw excrement or urine onto the green, there is an offence of expiation. (Same as Mhs. Pà. 137) 175. Whatever bhikkhunã should allow the flow of semen except in a dream, there is an offence of expiation.204 176. Whatever bhikkhunã should swallow semen, there is an offence of expiation.205 177. Whatever bhikkhunã should put uncleanliness of a man upon herself, there is an offence of expiation. (Same as Mhs. Pà. 187) 178. Whatever bhikkhunã should stand in the middle of a door, there is an offence of expiation.
204. This rule is more like a monk’s. 205. Compare to Mhs. Pà. 187. 210

Elders, there are 178 rules in Pàcittiya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Pàcittiya rules.

Pàñidesaniya
There are 8 Pàñidesaniya rules as follows: 1. Whatever bhikkhunã, who is not ill, having had milk asked for, should partake of it, there is an offence to be confessed. 2. curd.206 3. butter. 4. ghee. 5. oil. 6. fish. 7. meat. 8. dried meat. Elders, there are 8 rules in Pàñidesaniya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of Pàñidesaniya rules.
206. Same as Pà. 1, replace the word underlined (bold), the following rules are likewise. 211

Sekhiya
There are 107 training rules: 1. ‘Not wearing the inner robe too high,’ is a training to be observed. (Same as Msg. Sekh. 2) 2. ‘Not wearing the inner robe too low,’ is a training to be observed. (Same as Msg. Sekh. 1) 3. ‘Not wearing the inner robe unevenly,’ is a training to be observed. (Same as Msg. Sekh. 3) 4. ‘Not wearing the inner robe like the heads of nails,’ is a training to be observed. 5. ‘Not wearing the inner robe like an elephant’s trunk,’ is a training to be observed. (Same as Msg. Sekh. 9) 6. ‘Not wearing the inner robe like a palm leaf,’ is a training to be observed. (Same as Msg. Sekh. 8) 7. ‘Not wearing the inner robe like a ball of wheat,’ is a training to be observed. (Same as Msg. Sekh. 6) 8. ‘Not wearing the inner robe with a hundred folds,’ is a training to be observed. (Same as Msg. Sekh. 4) 9. ‘Not wearing the inner robe like a pomegranate flower,’ is a training to be observed. (Same as Msg. Sekh. 5) 10. ‘Not wearing the inner robe by tying the two ends together,’ is a training to be observed. 11. ‘Not wearing the inner robe minutely,’ is a training to be observed. 12. ‘I will wear the lower robe neatly,’ is a training to be observed. (Same as Msg. Sekh. 10) 13. ‘Not wearing the outer robe too high,’ is a training to be observed. (Same as Msg. Sekh. 12) 14. ‘Not wearing the outer robe too low,’ is a training
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to be observed. (Same as Msg. Sekh. 11) 15. ‘Not wearing the outer robe unevenly,’ is a training to be observed. 16. ‘Covering the body neatly will I enter the houses,’ is a training to be observed. (Same as Msg. Sekh. 16) 17. ‘Covering my body properly will I sit amidst the houses,’ is a training to be observed. (Same as Msg. Sekh. 27) 18. ‘Properly clad will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 3) 19. ‘Properly clad will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 4) 20. ‘Well controlled will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 5) 21. ‘Well controlled will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 6) 22. ‘With the eyes cast down will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 7) 23. ‘With the eyes cast down will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 8) 24. ‘Not speaking poorly of things offered will I go amidst the houses,’ is a training to be observed. 25. ‘Not speaking poorly of things offered will I sit down amidst the houses,’ is a training to be observed. 26. ‘I will enter quietly,’ is a training to be observed. 27. ‘I will sit quietly,’ is a training to be observed. 28. ‘While chewing I will not twist food from one cheek to another,’ is a training to be observed. (Same as Msg. Sekh. 39) 29. ‘Not digging the rice unevenly will I eat almsfood,’ is a training to be observed. (Same as Th. Sekh. 33) 30. ‘Not covering up the head will I go amidst the
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houses,’ is a training to be observed. (Same as Th. Sekh. 23) 31. ‘Not covering up the head will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 24) 32. ‘I will not tie up my head to go amidst the houses,’ is a training to be observed. 33. ‘I will not tie up my head to sit down amidst the houses,’ is a training to be observed. 34. ‘I will not put my elbow on other (person) to go amidst the houses,’ is a training to be observed. 35. ‘I will not put my elbow on other (person) to sit down amidst the houses,’ is a training to be observed. 36. ‘Not with arms akimbo will I go amidst the houses,’ is a training, to be observed. (Same as Msg. Sekh. 21) 37. ‘Not with arms akimbo will I sit amidst the houses,’ is a training to, be observed. (Same as Msg. Sekh. 35) 38. ‘I will not turn my robe over the right and left shoulders to go amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 17) 39. ‘I will not turn my robe over the right and left shoulders to sit down amidst the houses,’ is a training to be observed. 40. ‘I will not lift up the robe on one shoulder to go amidst the houses,’ is a training to be observed. 41. ‘I will not lift up the robe on one shoulder to sit down amidst the houses,’ is a training to be observed. 42. ‘I will not cover the right shoulder and open the left shoulder to go amidst the houses,’ is a training to be observed. 43. ‘I will not cover the right shoulder and open the left shoulder to sit down amidst the houses,’ is a training to be observed. 44. ‘Not swaying my body will I enter the houses,’ is
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a training to be observed. (Same as Msg. Sekh. 24) 45. ‘I will not sit down swaying my shoulders amidst the houses,’ is a training to be observed. 46. ‘I will not walk swaying the shoulders to go amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 23) 47. ‘I will not sit down swaying the shoulders amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 24) 48. ‘Not swaying the head will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 19) 49. ‘Not swaying the head will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 20) 50. ‘I will not walk swaying the body to go amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 19) 51. ‘I will not walk swaying the body to sit down amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 20) 52. ‘I will not hold hands to go amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 25) 53. ‘I will not hold hands to sit down amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 26) 54. ‘I will not lift up one leg to go amidst the houses,’ is a training to be observed. 55. ‘I will not lift up one leg to sit down amidst the houses,’ is a training to be observed. 56. ‘I will not put the outer ankles upon each other to go amidst the houses,’ is a training to be observed. 57. ‘I will not put the outer ankles upon each other to sit down amidst the houses,’ is a training to be observed. 58. ‘I will not place my hand on my cheek to sit down amidst the houses,’ is a training to be observed. (Same as Mhs. Sekh. 32)
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59. ‘I will accept rice attentively,’ is a training to be observed. 60. ‘I will accept almsfood attentively,’ is a training to be observed. 61. ‘I will accept almsfood at an even level (of the bowl)’ is a training to be observed. (Same as Th. Sekh. 30) 62. ‘I will eat rice with equal curry,’ is a training to be observed. (Same as Th. Sekh. 34) 63. ‘Not digging the rice unevenly will I eat almsfood,’ is a training to be observed. 64. ‘I will not eat tossing up balls (of food),’ is a training to be observed. (Same as Th. Sekh. 44) 65. ‘I will not make up too large a mouthful,’ is a training to be observed. (Same as Th. Sekh. 39) 66. ‘I will not hold rice in my hand,’ is a training to be observed. 67. ‘I will not open the mouth when the mouthful is not brought close,’ is a training to be observed.(Same as Th. Sekh. 41) 68. ‘I will not talk with a mouthful in the mouth,’ is a training to be observed. (Same as Th. Sekh. 4.3) 69. ‘I will not eat breaking up the mouthfuls,’ is a training to be observed. (Same as Th. Sekh. 45) 70. ‘I will not eat making a hissing sound,’ is a training to be observed. (Same as Th. Sekh. 51) 71. ‘I will not eat smacking the lips,’ is a training to be observed. (Same as Th. Sekh. 50) 72. ‘I will not eat without getting the taste of the food,’ 207 is a training to be observed.
207. Meaning to swallow very fast. 216

73. ‘I will not eat licking the hand,’ is a training to be observed. (Same as Th. Sekh. 52) 74. ‘I will not eat shrinking my nose,’ is a training to be observed. (Same as Mhs. Sekh. 69) 75. ‘I will not eat licking my hand,’ is a training to be observed. 76. ‘I will not accept a drinking utensil while my hands (are soiled) with food,’ is a training to be observed. (Same as Th. Sekh. 55) 77. ‘I will not clean the bowl and eat it,’ is a training to be observed. (Same as Th. Sekh. 53) 78. ‘I will not eat shaking the hands about,’ is a training to be observed. (Same as Th. Sekh. 47) 79. ‘I will not eat curry or rice, having asked for it myself, if not ill,’ is a training to be observed. (Same as Th. Sekh. 37) 80. ‘I will not cover up the curry and the condiment with rice, desiring something more,’ is a training to be observed. (Same as Th. Sekh. 36) 81. ‘Not cautious-mindedly will I look at others’ bowls,’ is a training to be observed. (Same as Th. Sekh. 38) 82. ‘Looking at the bowl will I eat almsfood,’ is a training to be observed. (Same as Th. Sekh. 32) 83. Attentively will I eat almsfood,’ is a training to be observed. (Same as Th. Sekh. 31) 84. ‘I will not throw out amidst the houses rinsings of the bowl with grains of boiled rice,’ is a training to be observed. (Same as Th. Sekh. 56) 85. ‘I will not teach dhamma to (someone) in a vehicle (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 63)
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86. ‘I will not teach dhamma going behind, to (someone) going in front (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 71) 87. ‘I will not teach dhamma going at the side of a path, to (someone going along the path (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 72) 88. ‘I will not teach dhamma standing, to (someone) who is sitting down (and) who is not ill,’ is a training to be observed. (Same as Msg. Sekh. 70) 89. ‘I will not teach dhamma having sat down on a low seat, to (someone) sitting on a high seat (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 69) 90. ‘I will not teach dhamma to (someone) on a bed and who is not ill,’ is a training to be observed. (Same as. Th. Sekh. 64) 91. ‘I will not teach dhamma to (someone) with his head covered up (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 67) 92. ‘I will not teach dhamma to (someone) with a turban on his head (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 66) 93. ‘I will not preach dhamma to a person who is leaning on another’s shoulder,’ is a training to be observed. 94. ‘I will not preach dhamma to a person with arms akimbo,’ is a training to be observed. 95. ‘I will not teach dhamma to (someone) with his cloak thrown to the left and right, and who is not ill,’ is a training to be observed. (Same as Mhs. Sekh. 94) 96. ‘I will not preach dhamma to a person with his robe lifted up one side,’ is a training to be observed. 97. ‘I will not preach dhamma to someone with his
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right shoulder covered and his left shoulder bared,’ is a training to be observed. 98. ‘I will not teach dhamma to (someone) wearing shoes (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 62) 99. ‘I will not teach dhamma to (someone) wearing wooden sandals (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 61) 100. ‘I will not teach dhamma to (someone) who is not ill, and who has a staff in his hand,’ is a training to be observed. (Same as Th. Sekh. 58) 101. ‘I will not teach dhamma to (someone) who is not ill with a sunshade in his hand,’ is a training to be observed. (Same as Th. Sekh. 57) 102. ‘I will not teach dhamma to (someone) who is not ill (and) who has a knife in his hand,’ is a training to be observed. (Same as Th. Sekh. 59) 103. ‘I will not teach dhamma to (someone) who is not (ill and who) has a weapon in his hand,’ is a training to be observed. (Same as Th. Sekh. 60) 104. ‘I will not pass excrement, urine or spit if not ill, on green vegetable,’ is a training to be observed. (Same as Th. Sekh. 74) 105. ‘I will not pass excrement, urine or spit if not ill, in the water if not ill,’ is a training to be observed. (Same as Th. Sekh. 75) 106. ‘I will not pass excrement and urine standing, if not ill,’ is a training to be observed. (Same as Th. Sekh. 73) 107. ‘Without cause, I will not climb a tree higher than a man,’ is a training to be observed. (Same as Mhs. Sekh. 100)
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Recited, venerable ones, are the 107 rules after training. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope you are quite pure in this matter? The venerable ones are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of Sekhiya rules.

Adhikaraõasamatha
These seven rules, venerable ones, for the deciding of legal questions come up for recitation: for the deciding, for the settlement of legal questions arising from time to time a verdict in the presence of may be given, a verdict of innocence may be given, a verdict of past insanity may be given, it may be carried out on (her) acknowledgement, (there is) the decision of the majority, the dicision for specific depravity, the covering up (as) with grass. Recited, venerable ones, are the seven rules for the deciding of legal questions. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter, therefore you are silent. Thus do I understand this. The end of seven Adhikaraõasamatha rules. Recited, venerable ones, is the occasion, recited are the eight rules for offences involving defeat, recited are the sev220

enteen rules for offences entailing a formal meeting of the Order, recited are the thirty rules for offences of expiation involving forfeiture, recited are the one hundred seventyeight rules for offences of expiation, recited are the eight rules for offences which ought to be confessed, recited are the one hundred and six rules for training, recited are the seven rules for the deciding of legal questions. So much (of the sayings) of the Lord, handed down in sutras, contained in sutras, comes up for recitation every half month. All should train there in harmony, on friendly terms, without contention. The end of Bhikkhunã Pàtimokkha.

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Dharmagupta 208
Homage to the Buddha, the fully enlightened One. May the elders, the bhikkhunã listen to me. Today is the 15th day, it is on Observance day. If the Order is ready, let the Order recite the Pàtimokkha. Has not your previous work been completed? Elders, announce your purity. I am going to recite the Pàtimokkha. All of us present here be attentive. Please pay attention so that the Pàtimokkha will be completed. Should any of you commit offence against the Pàtimokkha please make it known. If not, one should remain silent, from the silence I shall understand you are all pure. Each recitation will be made three times, the question is directed to each of us. After the third recitation should any bhikkhunã remember her offence, she should not conceal it. For concealing an offence against the Pàtimokkha is said by the Lord Buddha to be indeed dangerous. Therefore, should any bhikkhunã recall an offence, please make it known (to the Order). So that she will remain at ease.

course, act against a good way of life, even with an animal, she is defeated and no more in communion.209 2. Should any bhikkhunã with intent to steal take from an inhabited area or from a forest what is not given, the taking of what is not given being of such a nature that on its account kings would have the robber arrested and either executed, imprisoned or banished (censuring her thus), “You are a robber, you are a fool, you are an idiot, you are a thief,Ÿ (then) the bhikkhunã taking anything not given of such a nature is defeated and no more in communion. (Same as Th. Pàr. 2) 3. Should any bhikkhunã purposely deprive a human being of life or provide him with a (knife) taking life or recommend advantages in death or encourage him to kill himself in various ways with such thoughts in mind and such intentions in mind as, “Good man, what (good) is this miserable life to you? Death is better for you than life,Ÿ (then) she is defeated and no more in communion also. (Same as Th. Pàr. 3) 4. Should any bhikkhunã while having no acquaintance of it suggest that superior human state worthy of the Noble Ones’ knowledge and vision is present in herself (saying) ‘I know thus, I see thus’ and afterwards on another occasion should she whether examined or not examined, having admitted the fault and being desirous of purification, say thus, “Friends, not knowing, I said ‘I know’; not seeing, I said I see’; what I said was vain and false’; (then) unless it was through over-estimation, she is defeated and no more in
209. This is the only manuscript without “not having disclaimed the training rulesŸ compare to Th. Pàr. 1. 223

communion also. (Same as Th. Pàr. 4)210 5. Whatever bhikkhunã, filled with desire, should consent to rubbing, rubbing up against, rubbing down, or taking hold of, or touching, squeezing swaying, or pressing against a male person who is filled with desire, below the collar-bone, above the circle of the knees, she also becomes one who is defeated, she is not in communion.211 6. Whatever bhikkhunã, filled with desire, knowingly should consent to taking hold of the hand of a male person who is filled with desire or should allow him to hold the edge of her outer cloak, enter into a covered place, stand together, talk together, walk together, leaning against each other, touching each other’s body, making an appointment, she also becomes one who is defeated, she is not in communion for acting against these eight offences.212 7. Whatever bhikkhunã, knowing that a bhikkhunã has fallen into a matter involving defeat, should neither herself reprove her, nor speak to a group, but when she may be remaining or deceased or expelled or withdrawn, should afterwards speak thus: ‘Ladies, before I knew this bhikkhunã, she was a sister like this and like that,’ and should neither herself reprove her nor should speak to a group, she also becomes one who is defeated, she is not in communion, she is one who conceals a fault. (Same as Th. Pàr. 6)
210. It is completed with; with intention, having no knowledge, speaking of superior human state, when speaking conscious that the audience are human beings, answering to human beings, speaking clearly, the audience understands. 211. Compare to Th. Pàr. 5. 212. Th. Pàr. 8 is different in details. 224

8. Whatever bhikkhunã should imitate him — a monk suspended by a complete Order, one who is disrespectful towards, who does not make amends towards, one who is unfriendly towards the rule, the discipline, the teacher’s instruction — that bhikkhunã should be spoken to thus by the Order, is disrespectful towards, he does not make amends towards, he is unfriendly towards the rule, the discipline, the teacher’s instruction. Do not imitate this monk, lady.’ And if this bhikkhunã, being spoken to thus by these bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up this (course). If, being admonished up to the third time, she should give it up that is good but if she should not give it up, she also becomes one who is defeated, she is not in communion, she is an imitator of one who is suspended.213 (Same as Th. Pàr. 7) These are the eight pàràjika rules which I have recited to you; should any of you be defeated in any one of the rules, you are not in communion with the other bhikkhunãs. What is true in the beginning is also true at the end. I repeat my question if all of you are pure in these rules. I repeat my question for a second time if all of you are pure in these rules. I repeat my question for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I will take your silence as a positive answer. The end of pàràjika rules.
213. This is the only rule in Pàràjika which allows 3 admonitions, the rest are offences from the first doing. 225

Saïghàdisesa
There are 17 Saïghàdisesa rules: 1. Should any bhikkhunã engage to act as gobetween for (the purpose of conveying) a man’s intentions to a woman or a woman’s intentions to a man whether about marriage or about concubinage, (or) even for a temporary (arrangement), this entails initial and subsequent meetings of the Order. (Same as Tg. Sgd. 7)214 2. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã groundlessly of a case of defeat (thinking), ‘Perhaps with this I may make her fall from the Good life’, and afterwards on another occasion whether she is examined or not examined that litigation is (shown to be) groundless and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the order. 3. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã of a case of defeat, using as a pretext any trifling litigation connected with other class (of fault, thinking) ‘Perhaps with this I may make him fall from the Good life’, and afterward on another occasion whether she is examined or not examined that litigation is (shown to be) connected with another class (of fault) and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. 4. Whatever bhikkhunã should go to an officer, file a
214. Vibhanga further explains that it is completed when: seeking male for female, seeking female for male, receiving words, carrying messages to that party, taking the answer to this party, but if they are already married then there is no offence. 226

case against a householder’s son or a slave, or a work man, be it day or night, even thinking of it for as short period as rounding the fingers, that bhikkhunã has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away.215 5. Whatever bhikkhunã should knowingly receive a woman thief found to merit death, without having obtained permission from a king or an Order or a group or a guild or a company, unless she is allowable, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 2) 216 6. Whatever bhikkhunã, without having obtained permission from the Order which carried out the proceedings in accordance with the rule, the discipline, the teacher’s instruction, not having learnt the group’s desire, should restore a bhikkhunã suspended by a complete Order, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 4) 7. Whatever bhikkhunã should go among villages alone, or should go to the other side of a river alone, or should be away for a night alone, or should stay behind a group alone, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of that Order involving being sent away. (Same as Th. Sgd. 3)
215. Th. Sgd. 1 differs in details. 216. Vibhanga explains that this offence is completed when: that bhikkhunã is a pavattini (preceptor), knowing that the woman is a thief, having given her a full ordination. 227

8. Whatever bhikkhunã, filled with desire, having accepted with her own hand from the hand of a man who is filled with desire, solid food or soft food, should eat it or partake of it, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 5) 9. Whatever bhikkhunã should speak thus: ‘What can this man, whether he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand,’ that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 4) 10. Should any bhikkhunã attempt to cause a schism of the Order when it is in concord and should she undertake and endeavour in and persist in litigation conducive to schism of the Order, that bhikkhunã should be admonished by bhikkhunãs thus, ‘Let the venerable one not attempt to cause a schism of the Order. Let the venerable one be at peace with the Order; for when the Order, being in concord and in agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort.’ Should that bhikkhunã, being admonished by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may relinquish (her endeavour). If on being remonstrated with up to the third time she relinquishes (her endeavour), that is good; if she should not relinquish it, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 14)
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11. There may be bhikkhunãs who are followers of that bhikkhunã, say, one or two or three, and who speak on her side and they may say thus, “Let the venerable ones not admonish that bhikkhunã at all; for that bhikkhunã is a speaker of the Law and a speaker of the Discipline and she speaks in accordance with our desire and choice, she knows us and speaks (for us) and that is our wish.Ÿ Those bhikkhunãs should be admonished by bhikkhunãs thus, “Let not the venerable ones say thus; for that bhikkhunã is neither a speaker of the Law nor a speaker of the discipline. Let not schism of the Order be the venerable one’s choice too. Let the venerable ones be at peace with the Order for when the Order, being in concord and in agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort.Ÿ Should those bhikkhunãs, being admonished by bhikkhunãs thus, persist as before, then those bhikkhunãs should be admonished by bhikkhunãs up to the third time so that they may give it up. If on being admonished up to the third time they give it up, that is good; if they should not give it up, they have fallen into a matter that is an offence entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 15) 12. (It may be that) a bhikkhunã who is a corrupter of families (by gift of flowers etc.) and of bad behaviour lives in dependence on some village or town (and that) both her bad behaviour is seen and heard about and families corrupted by her are seen and heard about. That bhikkhunã should be admonished by bhikkhunãs thus, ‘The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about, the families
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corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough. Should that bhikkhunã, being admonished by bhikkhunãs thus, say to those bhikkhunis, ‘The bhikkhunãs are guided by desire and guided by hate and guided by delusion and guided by fear. On account of such a fault they banish one and do not banish another,’ then that bhikkhunã should be admonished by bhikkhunãs thus, ‘Let the venerable one not say so. The bhikkhunãs are not guided by desire nor guided by hate nor guided by delusion nor guided by fear. The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about and families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough’. Should that bhikkhunã on being admonished by bhikkhunãs thus, persist as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may give it up. If on being remonstrated with up to the third time she gives it up that is good; if she should not give it up, she also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 17) 13. A bhikkhunã may be naturally difficult to admonish and when lawfully admonished by bhikkhunãs concerning the training precepts included in the recitation, she makes herself unadmonishable thus, “Let the venerable ones not admonish me at all about either what is good or what is bad and I too shall not admonish the venerable ones at all about either what is good or what is bad. Let the venerable ones refrain from admonishing me.Ÿ Then that bhikkhunã should
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be admonished by bhikkhunãs thus: “Let the venerable one not make herself unadmonishable; rather let the venerable one make herself admonishable. Let the venerable one herself lawfully admonish bhikkhunãs, and bhikkhunãs will lawfully admonish the venerable one; for the Blessed One’s following comes to growth thus, that is to say by mutual rehabilitation.Ÿ Should that bhikkhunã, being admonished by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she give it up. If on being admonished with up to the third time she gives up that is good; if she should not give it up, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 16) 14. In case bhikkhunãs live in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins, those bhikkhunãs should be spoken to thus by the bhikkhunãs; ‘Sisters are living in company… concealing one another’s sins. Let the ladies desist; the Order praised this detachment in sisters.’ But if these bhikkhunãs, being spoken to thus by the bhikkhunãs, should persist as before, these bhikkhunãs should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time they should give it up, that is good. If they should not give it up, these bhikkhunãs also have fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 12) 15. Whatever bhikkhunã should speak thus; “Ladies, live you as though in company, do not you live otherwise.Ÿ
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For these are in the Order other bhikkhunãs of such habits, of such repute, of such ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, in gossiping, on poor evidence, says this: “Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins. Let the ladies desist, the Order praised this detachment in sisters,Ÿ… that bhikkhunã should be spoken to thus by the bhikkhunãs: “Do not, lady,…Ÿ speak thus: “Sisters are living in company… detachment in sisters.Ÿ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, this bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 13) 16. Whatever bhikkhunã, angry, displeased, should speak thus: “I repudiate the enlightened One… I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous, desirous of training; I will lead the Brahma-life among these,Ÿ that bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not lady, angry, displeased, speak thus: ‘I repudiate the Enlightened One… I will lead the Brahma-life among these.’ Be satisfied, lady, dhamma is well preached, lead the Brahma-life for the utter ending of ill. And
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if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 10) 17. Whatever bhikkhunã, overthrown in some legal question, angry, displeased, should speak thus: ‘The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear,’ that bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not, lady, overthrown in some legal question, angry, displeased, speak thus ‘The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear.’ The lady herself may go (wrong) from desire, and she may go (wrong) from hatred and she may go (wrong) from stupidity and she may go (wrong) from fear.’ And if this bhikkhunã, being spoken to thus by the bhikkhunãs, persists as before, she should be admonished up to a third time for giving up that (course). If, being admonished to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 11) Elders, I have recited the Dharma called Saïghàdisesa consisting of 17 rules. Nine rules are called Pañhamapattika, that is, offences when committed at the first act. Eight rules
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are called Yàvatatiyakà, that is offences when committed after the third warning. Should any bhikkhunã have committed these offences, she must observe manatta in both the Sanghas. A minimum of twenty bhikkhunãs is required to put her back in the Sangha. Should there be even one bhikkhunã less, that act is nullified. Those bhikkhunã will be blamed by the Lord Buddha. This is the right way of observance. I would ask you now, are you pure in these 17 rules of Saïghàdisesa? I repeat my question for a second time if you are pure in these rules. I repeat for a third time if you are pure in these rules. If you are pure, remain silent. I will take your silence as a positive answer. The end of Saïghàdisesa rules.

Nissaggãya Pàcittiya
There are 30 of Nissaggãya Pàcittiya rules: 1. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed, an extra robe may be worn for at most ten days for she who exceeds that (period), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 13) 2. When the robe-material is settled, when a bhikkhunãs’ kañhina (privileges) have been removed, if this bhikkhunã should be away, separated from the 5 robes, even for one night, except on the agreement of the bhikkhunãs, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 14) 3. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed if robe234

material should accrue to the bhikkhunã not at the right time, it should be made up quickly. But if it is not sufficient for her, that robe-material may be laid aside by that bhikkhunã for a month at most, should she have any expectation that the deficiency may be supplied. If she should lay it aside for longer than that, even with the expectation (of the deficiency being supplied), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 15) 4. Whatever bhikkhunã should ask a man or woman house holder who is not a relation (of her) for a robe, except at the right time, there is an offence of expiation involving forfeiture. This is the right time in this case; if a bhikkhunã becomes one whose robe is stolen or whose robe is destroyed; in this case this is the right time. (Same as Niss. 16) 5. If a man or a woman householder who is not a relation, asking (a bhikkhunã), should invite her (to take material for) many robes, then at most (material for) an inner and an upper robe, should be accepted as robe-material by that bhikkhunã; if she should accept more than that, there is an offence of expiation involving forfeiture. (Same as Niss. 17) 6. In case a robe-fund comes to be laid by for a bhikkhunã by a man or a woman householder who is not a relation (of her), thinking: ‘I will present the bhikkhunã so and so with a robe, having got the robe in exchange for this robe-fund’ then if that bhikkhunã, out of desire for something fine, approaching before being invited, should put forward a consideration with regard to a robe, saying: ‘Indeed it would be well; do let the venerable one, having got a robe like this or like that in exchange for this robe-fund, present it to me,’ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 18)
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7. In case various robe-funds come to be laid by for a bhikkhunã by two men householder or by (two) women householder who are not relations (of her), thinking: “We will present the bhikkhunã so and so with robes, having got various robes in exchange for the various robe funds.’ Then if that bhikkhunã, out of desire for something finer, approaching before being invited, should put forward a consideration with regard to a robe, saying, ‘Indeed it would be well; do let the venerable ones, having got a robe like this or like that in exchange of the various robe funds, present it to me, the two together with one,Ÿ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 19) 8. In case a king or one in the service of a king or a brahmin or a householder should send a robe-fund for a bhikkhunã by a messenger, saying: “Having got a robe in exchange for this robe fund, present the bhikkhunã so and so with a robe,Ÿ then if this messenger, approaching that bhikkhunã should say: ‘Honoured sir, this robe-fund was brought for the venerable one; let the venerable one accept this robe-fund,Ÿ then the messenger should be spoken to thus by this bhikkhunã: “Sir, we do not accept a robe fund, but we accept a robe if it is not the right time and if it is allowable.Ÿ If this messenger should say to the bhikkhunã: “But is there someone who is the venerable one’s attendant?Ÿ then bhikkhunã, an attendant should be pointed out by the bhikkhunã in need of a robe — either one who is engaged in the monastery or a lay-follower saying: “This is the bhikkhunãs’ attendant.Ÿ If this messenger, instructing this attendant, approaching that bhikkhunã, should speak thus: “Honoured sir, I have instructed the person whom the venerable one
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pointed out as an attendant; let the venerable one approach at the right time, (and) he will present you with a robe,Ÿ the bhikkhunãs, if that bhikkhunã is in need of a robe, approaching that attendant, she should state and remind him 2 or 3 times, saying: ‘Sir, I am in need of a robe.’ If while stating and reminding 2 or 3 times, she succeeds in obtaining that robe, that is good. If she does not succeed in obtaining it, she should stand silently for it 4 times, 5 times, 6 times at the utmost. If she succeeds in obtaining that is good. If she exerting herself further than that, succeeds in obtaining that robe, there is an offence of expiation involving forfeiture. If she does not succeed in obtaining it, she should either go herself to where the robe-fund was brought from for her, or a messenger should be sent to say: “That robe fund which you, sirs, sent for a bhikkhunã, is not of any use to that bhikkhunã. Let the gentleman make use of their own, let your own things be not lost.Ÿ (Same as Th. Niss. 20) 9. Whatever bhikkhunã should take coin,217 gold and silver, or should get another to take it (for her), there is an offence of expiation involving forfeiture. 10. Whatever bhikkhunã should engage in various transactions in which gold and silver is used, there is an offence of expiatiton involving forfeiture. 11. Whatever bhikkhunã should engage in various kinds of bartering, there is an offence of expiation involving forfeiture. 12. Whatever bhikkhunã should get another new bowl in exchange for a bowl mended in less than 5 places, there is
217. Th. Niss. 2I does not mention the underlined (bold). 237

an offence of expiation involving forfeiture. That bowl is to be forfeited by that bhikkhunã to the company of bhikkhunãs, and whatever is the last bowl belonging to that company of bhikkhunãs, that should be given to this bhikkhunã with the words ‘Bhikkhunã, this is a bowl for you; it should be kept until it breaks.’ That is the proper course in this case. 13. Whatever bhikkhunã, herself asking for yarn, should have robe-material woven by weavers, there is an offence of expiation involving forfeiture. 14. A man or a woman householder who is not a relation may cause robe-material to be woven by weavers for a bhikkhunã. Then if that bhikkhunã, before being invited, going up to the weavers, should put forward a consideration with regard to the robe-material, saying: “Now sirs, this robematerial is being specially woven for me. Make it long and wide and rough and make it evenly woven and well woven and well scraped and well combed. If you do so we could give the venerable ones something or other in addition.Ÿ And if the bhikkhunã, speaking thus, should give something or other in addition, even as little as the contents of a beggingbowl, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 28) 15. Whatever bhikkhunã, herself having given a robe to a bhikkhunã, being angry and displeased, should take it away or should cause it to be taken away, the bhikkhunã who has been given the robe should return it,218 and for the bhikkhunã who has received it back, there is an offence of expiation involving forfeiture.
218. Th. Niss. 26 does not mention the underlined (bold). 238

16. Those medicines which may be partaken of by ill bhikkhunãs, that is to say, ghee, fresh butter, oil, honey, molasses: accepting these, they may be used as a store for at most 7 days. For her who exceeds that (period), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 25) 17. If a special robe should accrue to a bhikkhunã ten days before the full moon of the (first) Kattika, three months (of the rains having passed), it may be accepted by that bhikkhunã if she thinks of it (as something) special having accepted it, it should be laid aside until the robe-season. But if she should lay it aside for longer than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 29) 18. Whatever bhikkhunã should knowingly appropriate to herself an apportioned benefit belonging to the Order, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 30) 19. Whatever bhikkhunã, having had one thing asked for, should have another thing asked for, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 4) 20. Whatever bhikkhunã knowing that the donor has given to the Sangha for one purpose should spend it otherwise,219 there is an offence of expiation involving forfeiture. 21. Whatever bhikkhunã, having asked for the Sangha herself, should spend it otherwise for Sangha, there is an offence of expiation involving forfeiture. 22. Whatever bhikkhunã should spend whatever the
219. Vibhanga gives a story of a bhikkhunã who perforüed a Pàtimokkha meeting in the open. On inquiring she said that the bhikkhunãs do not have an Uposatha hall to hold the meeting. When the householders offered the sum for the building of the hall, she spent it on robes instead. 239

donor has given for another purpose, there is an offence of expiation involving forfeiture. 23. Whatever bhikkhunã, having asked for things which the donor has given to the Sangha should spend it on other purpose for the Sangha, there is an offence of expiation involving forfeiture. 24. Whatever bhikkhunã should make a hoard of bowls, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 1) 25. Whatever bhikkhunã should collect colourful bowls, there is an offence of expiation involving forfeiture. 26. Whatever bhikkhunã, having allowed another bhikkhunã for the use of sick robe,220 should withdraw it afterward, there is an offence of expiation involving forfeiture. 27. Whatever bhikkhunã, thinking that robe-material (given) not at the right time is robe-material (given) at the right time, having allotted it should have it distributed, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 2) 28. Whatever bhikkhunã, having exchanged a robe with a bhikkhunã, should afterwards speak thus: “Lady, take your robe, give this robe to me. That which is yours, that which is mine is mine. Give this to me, take away your own,Ÿ (and) should take it away or should cause (another) to take it away, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 3) 29. If a bhikkhunã is bargaining for a heavy cloth, she may bargain for one (worth) at most four “bronzesŸ. If she should bargain for one (worth) more than that there is an
220. Used during menstruation period. 240

offence of expiation involving forfeiture. (Same as Th. Niss. 11) 30. If a bhikkhunã is bargaining for a light cloth, she may bargain for one (worth) at most two and a half ‘bronzes’. If she should bargain for one (worth) more than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 12) Ladies, these are 30 Nissaggãya Pàcittiya rules which have been recited. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of 30 Nissaggãya Pàcittiya rules.

Pàcittiya
There are 178 Pàcittiya rules: 1. In telling a conscious lie, there is an offence of expiation. (Same as Th. Pà. 97) 2. In insulting speech, there is an offence of expiation. (Same as Th. Pà. 98) 3. In speaking two-tongued,221 there is an offence of expiation. 4. Whatever bhikkhunã should lie down in the same room 222 with a man, there is an offence of expiation. 5. Whatever bhikkhunã should lie down together with a female who has not received a full ordination more than 3 nights, there is an offence of expiation.
221. Th. Pàc. 99 has “slanderingŸ. 222. Th. Pàc. 102 has “in a covered place.Ÿ 241

6. Whatever bhikkhunã should recite dhamma line by line together with an unordained female, there is an offence of expiation. (Same as Th. Pà. 100) 7. Whatever bhikkhunã should speak of a bhikkhunã’s serious offence to one who is not ordained, except an agreement (to speak) of the Order, there is an offence of expiation. (Same as Th. Pà. 105) 8. Whatever bhikkhunã should speak of a condition of further superiority to one who is not ordained, if it is a fact, there is an offence of expiation. (Same as Th. Pà. 104) 9. Whatever bhikkhunã should teach dhamma to a man in more than 5-6 sentences, except when a sensible woman (be present), there is an offence of expiation. (Same as Th. Pà. 103) 10. Whatever bhikkhunã should dig the ground or have it dug, there is an offence of expiation. (Same as Th. Pà. 106) 11. For destruction of vegetable growth, there is an offence of expiation. (Same as Th. Pà. 107) 12. In evasion, in vexing, there is an offence of expiation. (Same as Th. Pà. 108) 13. In making (someone) look down upon another, in criticising, there is an offence of expiation. (Same as Th. Pà 109) 14. Whatever bhikkhunã, spreading or having spread in the open air a couch or a chair or a mattress or a stool, belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pà. 110) 15. Whatever bhikkhunã, spreading a sleeping-place or having it spread in a dwelling belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an
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offence of expiation. (Same as Th. Pà. 111) 16. Whatever bhikkhunã should lie down in a sleepingplace in a dwelling belonging to the Order, knowing that she is encroaching upon (the space intended for) a bhikkhunã arrived first, saying, ‘she for whom it becomes too crowded may depart,’ doing it for this not for another, there is an offence of expiation. (Same as Th. Pà. 112) 17. Whatever bhikkhunã, angry, displeased, should throw out a bhikkhunã or cause her to be thrown out from a dwelling-place belonging to the Order, there is an offence of expiation. (Same as Th. Pà. 113) 18. Whatever bhikkhunã, in a lofty cell with an upper part, in a dwelling place belonging to the Order, should sit down or lie down on a couch or chair with removable feet, there is an offence of expiation. (Same as Th. Pà. 114) 19. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have them sprinkled, there is an offence of expiation. (Same as Th. Pà. 116) 20. When a large dwelling-place is being built for a bhikkhunã, an enclosure of 2 or 3 roofings may be determined upon for placing the door-bolts, for making the window-holes as far as the door-way, in establishing it when there are no crops. If, though established where there are no crops, she should (be) determined upon (something) more than that, there is an offence of expiation. (Same as Th. Pà. 115) 21. One meal in a public-house may be eaten by a bhikkhunã who is not ill. If she should eat more than that, there is an offence of expiation. (Same as Th. Pà. 117) 22. Whatever bhikkhunã should have a group-meal except other times, there is an offence of expiation. Other
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times means when she is ill, during robe-season, robe making, taking a long journey, going by boat, etc. 23. If a bhikkhunã, going up to a family, (who) asking, should invite her (to take) cakes or barley-gruel, two or three bowlfuls, may be accepted by a bhikkhunã desiring them. Should she accept more than that, there is an offence of expiation. Having accepted 2 or 3 bowlfuls, having taken them back from there they must by shared together with the bhikkhunãs. This is the proper course in this case. 24. Whatever bhikkhunã should eat or partake of solid food or soft food at the wrong time, there is an offence of expiation. 25. Whatever bhikkhunã should eat or partake of solid food or soft food that was stored, there is an offence of expiation. (Same as Th. Pà. 121) 26. Whatever bhikkhunã should convey to her mouth nutriment not given, except water for cleansing the teeth, there is an offence of expiation. (Same as Th. Pà. 122) 27. Whatever bhikkhunã, having approached families before a meal, having sat down on a seat, should depart without informing the owner, there is an offence of expiation. (Same as Th. Pà. 15) 28. Whatever bhikkhunã, intruding upon a family with valuable,223 should sit down, there is an offence of expiation. 29. Whatever bhikkhunã, going to a family with valuable, should sit in a covered place, there is an offence of expiation. 30. Whatever bhikkhunã should sit together with a
223. Th. Pà. 124 has “a family with food,Ÿ here Dharmagupta explains that Valuable means a likable opposite sex. 244

man alone in the open, there is an offence of expiation. 31. Whatever bhikkhunã, saying to a bhikkhunã, ‘Come, your reverence, we will go into a village or small town for alms food,’ either causing to be given or not causing to be given (alms-food) to her, should dismiss her, saying, ‘Go away, your reverence, neither talking nor sitting down with you comes to be a comfort for me either talking or sitting down alone comes to be a comfort for me’ — if doing it just for this object, not for another, there is an offence of expiation. (Same as Th. Pà. 123) 32. When a bhikkhunã is not ill, an invitation (to accept) a requisite for 4 months may be accepted, unless there be a renewed invitation, unless there be a permanent invitation. If one should accept for longer than that, there is an offence of expiation. (Same as Th. Pà. 128) 33. Whatever bhikkhunã should go to see an army fighting, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pà. 129) 34. If there is some reason for a bhikkhunã for going to an army, that bhikkhunã may stay with the army for 2-3 nights. Should she stay longer than that, there is an offence of expiation. (Same as Th. Pà. 130) 35. If a bhikkhunã, staying with the army for 2-3 nights, should go to a sham-fight or to a troops in array or to the massing of the army or to see a review, there is an offence of expiation. (Same as Th Pà. 131) 36. Should a bhikkhunã drink fermented liquor and spirits, there is an offence of expiation. (Same as Th. Pà. 132) 37. In playing in the water, there is an offence of expiation. (Same as Th. Pà. 134) 38. In tickling with the fingers, there is an offence of
245

expiation. (Same as Th. Pà. 133) 39. Whatever bhikkhunã, when the Pàtimokkha is being recited, should speak thus: ‘On account of what are these lesser and minor rules of training recited? They only tend to remove, to vexation, to perplexity,’ in disparaging a rule of training, there is an offence of expiation. (Same as Th. Pà.150) 40. Whatever bhikkhunã should frighten a bhikkhunã, there is an offence of expiation. (Same as Th. Pà. 136) 41. Whatever bhikkhunã should bathe (at intervals of) less than half a month, except at a right time, there is an offence of expiation. In this case this is a right time: thinking, “a month and a half of the summer remains,Ÿ (and) ‘the first month of the rains’ — these are the two and a half months when there is hot weather when there is a fever weather; at a time of illness, at a time of work, at a time of going on a journey, at a time of wind and rain. This is a right time in this case. (Same as Th. Pà. 138) 42. Whatever bhikkhunã, not being ill, desirous of warming herself, should kindle or should cause a fire to be kindled, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pà. 137) 43. Whatever bhikkhunã should hide or should cause to hide a bhikkhunã’s bowl or robe or a seat-mat or needlecase or girdle, even in fun, there is an offence of expiation. (Same as Th. Pà. 141) 44. Whatever bhikkhunã, herself having assigned a robe to a monk or a bhikkhunã or to a female probationer or to a male novice or to a female novice, should make use of it, (the robe) not having been taken away, there is an offence of expiation. (Same as Th. Pà. 140)
246

45. When a bhikkhunã obtains a new robe, any one mode of disfigurement of the 3 modes of disfigurment must be taken: either dark blue 224 or mud (colour) or black. If a bhikkhunã should make use of a new robe without taking any one mode of disfigurement of the 3 modes of disfigurement, there is an offence of expiation. (Same as Th. Pà. 139) 46. Whatever bhikkhunã should intentionally deprive a living thing of life, there is an offence of expiation. (Same as Th. Pà. 142) 47. Whatever bhikkhunã should knowingly make use of water that contains living things, there is an offence of expiation. (Same as Th. Pà. 143) 48. Whatever bhikkhunã should knowingly open up for a further (formal) act a legal question settled according to rule, there is an offence of expiation. (Same as Th. Pà. 144) 49. Whatever bhikkhunã, knowing of other bhikkhunã’s Saïghàdisesa offence should conceal it, there is an offence of expiation. 50. Whatever bhikkhunã, being spoken to by a bhikkhunã, saying: “Do come, lady, and settle this legal question,Ÿ and having answer: “Very good,Ÿ (yet) if she is not afterwards prevented, should neither settle it nor should make an effort to get it settled, there is an offence of expiation. (Same as Th. Pà. 45) 51. Whatever bhikkhunã, having arranged together with a caravan (set on) theft, should knowingly go along the same high road, even at a distance of one village, there is an offence of expiation. (Same as Th. Pà. 145) 52. Whatever bhikkhunã should speak thus: ‘In so far
224. Horner has ‘dark green’, SBB. XI, p. 407. 247

as I understand dhamma taught by the Lord, it is that in following those things called dangerous 225 by the Lords, there is no danger at all’; that bhikkhunã should be spoken to by the bhikkhunãs thus: ‘Do not venerable one, speak thus, do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus; in many a figure, your reverence, are things that are dangerous called dangerous by the Lord, and in following these there is a veritable danger.’ And if the bhikkhunã, when she has been spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time, she should give it up, that is good. But if she should not give it up, there is an offence of expiation. (Same as Th. Pà. 159) 53. Whatever bhikkhunã should knowingly eat together with or be in communion with or lie down in a sleeping place with a bhikkhunã who talks thus, who has not acted according to the rule, who has not given up that view, there is an offence of expiation. (Same as Th. Pà. 147) 54. If even a female novice 226 should speak thus: ‘In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous by the Lord, there is no danger at all,’ that novice should be spoken to thus by the bhikkhunãs: ‘Do not speak thus, reverend novice; do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus.
225. Horner has ‘stuübling blocks’, SBB. XIII, p. 24. 226. One who is about to receive full ordination. 248

Reverend novice, in many a figure are things that are dangerous called dangerous by the Lord, and in following these, there is a veritable danger: And if that novice, when she has been spoken to thus by the bhikkhunãs, should persist as before, that novice should be spoken to thus by the bhikkhunãs: ‘From today forth, reverend novice, the Lord can neither be referred to as your teacher, nor can that be yours of which other novices get the chance, namely, the lying down to sleep for 2 or 3 nights with bhikkhunãs. Get away with you, depart.’ Whatever bhikkhunã should knowingly encourage or should support or should eat with or should lie down in a sleeping-place with a novice thus expelled, there is an offence of expiation. (Same as Th. Pà. 148) 55. Whatever bhikkhunã, being spoken to by bhikkhunãs regarding a rule, should speak thus: ‘Your reverences, I will not train myself in this rule of training until I have inquired about it of another bhikkhunã, experienced, expert in discipline; there is an offence of expiation. Bhikkhunãs, it should be learnt, it should be investigated by a bhikkhunã who is training. This is the proper course here. (Same as Th. Pà. 149) 56. Whatever bhikkhunã, during the recitation of Pàtimokkha, speaking thus: “Lady, the recitation of Pàtimokkha causes trouble, shame, doubt, insult and destruction of precepts,Ÿ there is an offence of expiation. 57. Whatever bhikkhunã, while the Pàtimokkha is being recited every half month, should speak thus: ‘Only now do I understand that this rule is, as is said, handed down in a sutra,227 contained in a sutra, (and) comes up for recitation
227. Horner has “clauseŸ SBB. XIII, p. 44. 249

every half month’; if other bhikkhunãs should know concerning this bhikkhunã that this bhikkhunã has sat down 2 or 3 times before, not to listen, while the Pàtimokkha was being recited, there is not only no freedom for that bhikkhunã on account of her ignorance, but she ought to be dealt with according to the rule for the offence into which she has fallen there, and also her pretentious manner,228 saying: ‘Your reverence, this is bad for you, this is badly gotten by you, that you, while the Pàtimokkha is being recited, do not attend applying yourself properly.’ This is for her who put on pretentious manner is an offence of expiation. (Same as Th. Pà. 151) 58. Whatever bhikkhunã, having given away a robe to a bhikkhunã by means of a complete Order should afterwards engage in criticism saying ‘The bhikkhunãs are appropriating a benefit belonging to the Order according to acquaintanceship,’ there is an offence of expiation. 59. Whatever bhikkhunã, when the Order is engaged in decisive talk, not having given the consent, rising up from her seat, should depart, there is an offence of expiation. (Same as Th. Pà 158) 60. Whatever bhikkhunã, having given (her) consent for legitimate (formal) acts, should afterwards engage in criticism, there is an offence of expiation. (Same as Th. Pà. 157) 61. Whatever bhikkhunã should stand overhearing bhikkhunãs when they quarrelling, disputing, engaged in contention, saying, ‘I will hear what they say,’ if having done it for just this object, not for another, there is an offence of expiation. (Same as Th. Pà. 156)
228. Horner has “and further confusion should be put on herŸ, XIII, p. 44. 250

62. Whatever bhikkhunã, angry, displeased, should give a bhikkhunã a blow, there is an offence of expiation. (Same as Th. Pà. 152) 63. Whatever bhikkhunã, angry, displeased, should raise the palm of the hand against a bhikkhunã, there is an offence of expiation. (Same as Th. Pà, 153) 64. Whatever bhikkhunã should defame a bhikkhunã with an unfounded charge of an offence entailing a formal meeting of the order, there is an offence of expiation. (Same as Th. Pà. 154) 65. Whatever bhikkhunã should cross the threshold of a palace while the anointed king has not come out, has not put away his valuables, there is an offence of expiation. 66. Whatever bhikkhunã should pick up or should cause (someone) to pick up a treasure or what is considered as a treasure, except within a monastery or within a house, there is an offence of expiation. But if a bhikkhunã, having picked up or caused (someone) to pick up treasure or what is considered as treasure, that is within a monastery or within a house, it should be laid aside, thinking, it will be for him who will take it.’ This is the proper course here. (Same as Th. Pà. 161) 67. Whatever bhikkhunã should enter the village at a wrong time without informing other bhikkhunãs, there is an offence of expiation. 68. When a new couch or chair is being made for a bhikkhunã, the legs should be made eight finger-breadths (high) according to the accepted finger-breadth, except for the knotched ends below. In exceeding this (measure) there is an offence of expiation involving cutting down. (Same as Th. Pà. 163) 69. Whatever bhikkhunã should have a couch or a
251

chair made covered with cotton, there is an offence of expiation involving tearing off. (Same as Th. Pà. 164) 70. Whatever bhikkhunã should eat garlic, there is an offence of expiation (Same as Th. Pà. 1) 71. Whatever bhikkhunã should pull out hair in narrow places,229 there is an offence of expiation. (Same as Th. Pà. 2) 72. If a bhikkhunã should want to take an ablution with water, she may take at most (a measure of) two finger joints. For whoever exceeds this, there is an offence of expiation. (Same as Th. Pà. 5) 73. Whatever bhikkhunã should use a piece of smooth lac, 230 there is an offence of expiation. (Same as Th. Pà. 4) 74. Whatever bhikkhunã should touch the secret place,231 there is an offence of expiation. (Same as Th. Pà. 3) 75. Whatever bhikkhunã should stay close to a monk catering him with drinking water or fanning him while he is eating, there is an offence of expiation. (Same as Th. Pà. 6) 76. Whatever bhikkhunã, having asked for raw grain or having had it asked for or having roasted it or having caused it to be roasted, or having pounded it, or having caused it to be pounded, or having cooked it or having caused it to be cooked, should eat it, there is an offence of expiation. (Same as Th. Pà. 7) 77. Whatever bhikkhunã should throw excrement and
229. “narrow placesŸ means under arms and over the secret place. Horner has “let the hair of the body growŸ, SBB. XIII, p. 247. 230. for purpose of masturbation. Horner has “application of lacŸ SBB. XIII, p. 249. 231. Horner has “slapping with the palms of the handsŸ SBB. XIII, p. 248. 252

urine onto the green, there is an offence of expiation.232 78. Whatever bhikkhunã, having urinated (in a container) at night, the next morning should throw it over the wall without looking, there is an offence of expiation.233 79. Whatever bhikkhunã should go to listen to singing or music, there is an offence of expiation. 80. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, in a secluded place, there is an offence of expiation. (Same as Th. Pà. 12) 81. Whatever bhikkhunã should go to a covered place together with a man, there is an offence of expiation. 82. Whatever bhikkhunã should stand together with or should talk with a man, the one with the other, on a carriage, or in a close-end lane or at cross-roads or should whisper in his ear or should dismiss the bhikkhunã who is her companion, there is an offence of expiation. (Same as Th. Pà. 14) 83. Whatever bhikkhunã, having entered a house, should leave without having informed (the owner), there is an offence of expiation. 84. Whatever bhikkhunã, having entered a house, should sit on the bed without permission, there is an offence of expiation. 85. Whatever bhikkhunã, having entered a house, should spread a sleeping place without permission, there is an offence of expiation. 86. Whatever bhikkhunã should enter a dark room together with a man, there is an offence of expiation.
232. Compare to Th. Pàc. 9. 233. Compare to Th. Pàc. 8. 253

87. Whatever bhikkhunã, not understanding, should carry a message from one person to another, there is an offence of expiation. 88. Whatever bhikkhunã, with trivial cause, should curse herself with the three stages of being; hell, preta and animal, saying thus: “If I have such case may I never be born in the vehicle of the Buddha, may I fall into the three stages, and should you have such fate may you also fall into the three stages, may you never be born in the vehicle of the Buddha,Ÿ there is an offence of expiation. 89. Whatever bhikkhunã, having quarrelled, disputing and not remembering correctly,234 should beat her breasts and weep, there is an offence of expiation.235 90. Should two bhikkhunãs share the same couch, there is an offence of expiation. (Same as Th. Pà. 31) 91. Should two bhikkhunãs share the same spreadcloth or covering cloth, there is an offence of expiation. (Same as Th. Pà. 32) 92. Whatever bhikkhunã, knowing that the other bhikkhunã has been there before, should recite mantras, ask and answer questions in front of her to cause disturbances, there is an offence of expiation.236 93. Whatever bhikkhunã should neither attend to an ailing (woman) who lives with her nor should make an effort to get her attended to, there is an offence of expiation. (Same as Th. Pà. 34)
234. The dispute or case which the Sangha has already finalised. 235. Compare to Th. Pàc. 20 236. Compare to Th. Pàc. 155. 254

94. Whatever bhikkhunã, having given quarters to a bhikkhunã, should, angry, displeased, throw her out or have her thrown out, there is an offence of expiation. (Same as Th. Pà. 35) 95. Whatever bhikkhunã, in the 3 seasons,237 should travel to places, there is an offence of expiation. Except at other times. 96. Whatever bhikkhunã, having kept the rain-retreat, should not set on an alms-tour, even her (a distance of) 5 or 6 yojanas, there is an offence of expiation. (Same as Th. Pà. 40) 97. Whatever bhikkhunã should travel to a boundary, a place suspicious of danger, there is an offence of expiation. 98. Whatever bhikkhunã should travel within the region, a place suspicious of danger, there is an offence of expiation. 99. Whatever bhikkhunã, keeping close company of house holders, or sons of house holders, behaving against the teaching of the Buddha. Other bhikkhunãs should speak to her thus: “Sister, do not keep company of lay people and behave against the teaching of the Buddha, living apart from them will increase benefit in dhamma, enable you to live peacefully.Ÿ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence of expiation. 100. Whatever bhikkhunã should go to see a king’s
237. Rain-retreat is meant here. 255

pleasure house or a picture gallery or a park or a pleasure grove or a lotus pond, there is an offence of expiation. 101. Whatever bhikkhunã should bathe nakedly in a canal, spring, in which water flows, there is an offence of expiation.238 102. Should a bhikkhunã want to have a bathing a cloth made, it must be made to a (proper) measure. The (proper) measure is: 4 Sugata-spans in length, 2½ Sugataspans 239 in width. Should she exceed this (measure), there is an offence of expiation involving cutting down. 103. Whatever bhikkhunã, having taken apart or having made (another) take apart another bhikkhunã’s robe, if she is not afterwards prevented should neither sew it nor should make an effort to get it sewn, should she exceed the fourth and fifth days, there is an offence of expiation. (Same as Th. Pà. 23) 104. Whatever bhikkhunã should not examine her samghati more than 5 days, there is an offence of expiation.240 105. Whatever bhikkhunã should cause the loss of the robes which are gift to a group, there is an offence of expiation. (Same as Th. Pà 26) 106. Whatever bhikkhunã should ordain a maiden under 20 years of age, there is an offence of expiation. (Same as Th. Pà. 71) 107. Whatever bhikkhunã should give recluse’s robe to
238. Compare to Th. Pàc. 21. To prevent them from being sexually aroused. 239. Compare to Th. Pàc. 22 the width of a bathing cloth for Theravàda is 2 Sugata-spans. 240. Same as Sar. Pàc. 131. 256

a non-Buddhist or layperson, there is an offence of expiation. 108. Whatever bhikkhunã, being afraid that her pupil might not have a share,241 should hold back a legally valid division of robes, there is an offence of expiation. 109. Whatever bhikkhunã should intentionally withhold a legal valid removal of the kañhina (privileges) at a moment to preserve the 5 privileges, there is an offence of expiation.242 110. Whatever bhikkhunã should prevent the Sangha for a legal valid removal of the kañhina (privileges) to preserved the 5 privileges, there is an offence of expiation.243 111. Whatever bhikkhunã, having said to other bhikkhunã thus: ‘I will settle down this dispute,’ should not do it, there is an offence of expiation.244 112. Whatever bhikkhunã should give food with her own hands to a layperson or to a non-Buddhist recluse, there is an offence of expiation. 113. Whatever bhikkhunã should serve a householder,245 there is a offence of expiation. (Same as Th. Pà. 44) 114. Whatever bhikkhunã should spin yarn, there is an offence of expiation. (Same as Th. Pà. 43) 115. Whatever bhikkhunã, having entered a house, should sit or lie down on a sofa or a divan, there is an offence of expiation.
241. Th. Pàc. 27 does not have the underlined (bold here). 242. Compare to Th. Pà. 30. 243. This rule is almost repetitious of the previous one, see also Msg. Pàc. 88. 244. Compare to Msg. Pà. I25. 245. Horner has “household work.Ÿ 257

116. Whatever bhikkhunã, having entered a house, having asked a householder to spread the sleeping place for the night, next morning should leave without informing, there is an offence of expiation. 117. Whatever bhikkhunã should practice the recitation of worldly mantras, there is an offence of expiation.246 118. Whatever bhikkhunã should teach others to recite worldly mantras, there is an offence of expiation.247 119. Whatever bhikkhunã should ordain a pregnant woman, there is an offence of expiation. 120. Whatever bhikkhunã should ordain a woman still giving suck, there is an offence of expiation. 121. Whatever bhikkhunã should ordain a maiden who is under twenty years of age, there is an offence of expiation. 122. Whatever, bhikkhunã should ordain a maiden who is 18 years of age but has not learned for 2 years in the precepts, there is an offence of expiation. 123. Whatever bhikkhunã should ordain a maiden who is 18 years of age who has learned the precepts 248 for 2 years but has not trained in the six rules, there is an offence of expiation. 124. Whatever bhikkhunã should ordain a maiden who is 18 years of age, who has learned the precepts and trained in the six rules but the Sangha has not agreed upon, there is
246. Compare to Sar. Pàr. 141. 247. Compare to Sar. Pàr. 142. 248. In other schools the precepts usually means the six rules, but here Dharmagupta seems to differentiate between precepts and the six rules. Possibly the precepts means the total precepts of the Pàtimokkha. 258

an offence of expiation. 125. Whatever bhikkhunã, knowing that the woman is 10 years of age, has been married, has learned the precepts for 2 years but is under 12 years of age, should ordain her, there is an offence of expiation.249 126. Whatever bhikkhunã, knowing that the woman is 10 years of age, has been married, has learned the precepts for 2 years, has become 12 years of age, should ordain her without informing the Sangha, there is an offence of expiation.250 127. Whatever bhikkhunã, knowing that a woman is like this,251 should give her full ordination, there is an offence of expiation. 128. Whatever bhikkhunã, having given ordination to number of disciples should not teach them of the precepts and the six rules for 2 years, there is an offence of expiation. 129. Whatever bhikkhunã should not follow her teacher to learn the precepts for 2 years, there is an offence of expiation. 130. Whatever bhikkhunã should give full ordination without the agreement of the Sangha, there is an offence of expiation. 131. Whatever bhikkhunã, being under 12 years standing, should give full ordination, there is an offence of expiation. 132. Whatever bhikkhunã, having 12 years standing, but the Sangha is not agreed upon, should give full ordination, there is an offence of expiation. 133. Whatever bhikkhunã, on being told, ‘You have
249. Compare to Th. Pà. 65. 250. Compare to Th. Pà. 67. 251. Meaning a prostitute, compare to Sar. Pà. 120. 259

ordained sufficiently, lady, for the time being,’ and having answered, ‘Very good,’ should afterwards criticise, there is an offence of expiation. (Same as Th. Pà. 76) 134. Whatever bhikkhunã should ordain a woman without permission of her parents or husband, there is an offence of expiation. 135. Whatever bhikkhunã, knowing that a woman is still in love with a man, who is still in grief, should give her full ordination, there is an offence of expiation.252 136. Whatever bhikkhunã, having said to a probationer thus: ‘If you, lady, will give up this, and study this, then I will ordain you,’ should not give her ordination, there is an offence of expiation.253 137. Whatever bhikkhunã, having said to a probationer: ‘If you, lady, will give me a robe, them will I ordain you,’ (yet) if she is not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation. (Same as Th. Pà. 77) 138. Whatever bhikkhunã, being ordained for less than 12 years should give ordination, there is an offence of expiation. (Same as Th. Pà. 74) 139. Whatever bhikkhunã, having given the lower ordination, should give full ordination among both Sanghas on the following day, there is an offence of expiation.254 140. Whatever bhikkhunã, not ill,255 should not go for
252. Compare to Th. Pà. 79. 253. Compare to Th. Pà. 78. 254. Compare to Th. Pà. 81. 255. Th. Pà. 58 does not have the underlined (bold here). 260

exhortation, there is an offence of expiation. 141. Every half month, a bhikkhunã should approach the bhikkhu Sangha for exhortation. For she who transgresses this, there is an offence of expiation.256 142. Whatever bhikkhunã, having kept the rain-retreat, should not invite both sanghas in respect of three matters: what was seen or heard or suspected, there is an offence of expiation. (Same as Th. Pà. 57) 143. Whatever bhikkhunã should spend the rain-retreat in a residence where there is no monk, there is an offence of expiation. (Same as Th. Pà. 56) 144. Whatever bhikkhunã should enter an àràma without asking (for permission) if a monk be there, there is an offence of expiation. (Same as Th. Pà. 51) 145. Whatever bhikkhunã should revile or abuse a monk, there is an offence of expiation. (Same as Th. Pà. 52) 146. Whatever bhikkhunã, being quick tempered, not remembering the case well,257 should abuse other bhikkhunãs, there is an offence of expiation. 147. Whatever bhikkhunã, without having obtained permission from on Order or from a group, should allow a man to burst a boil (on her body) or bind it, there is an offence of expiation.258 148. Whatever bhikkhunã, on being invited, having eaten should eat dried grain again, there is an offence of expiation.259
256. Compare to Th. Pà. 59. 257. Th. Pà. 53 does not have the underlined (bold here). 258. Compare to Th. Pà. 60. 259. Compare to Th. Bhikkhu Pà. 35. 261

149. Whatever bhikkhunã should be jealous of other family,260 there is an offence of expiation. 150. Whatever bhikkhunã should smear her body with scented powder, or cover with scented material, there is an offence of expiation.261 151. Whatever bhikkhunã should rub herself with sesamum seeds, there is an offence of expiation.262 152. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a bhikkhunã, there is an offence of expiation. (Same as Th. Pà. 90) 153. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a probationer, there is an offence of expiation. (Same as Th. Pà. 91) 154. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a female novice, there is an offence of expiation. (Same as Th. Pà. 92) 155. Whatever bhikkhunã should cause (herself) to be rubbed or should cause (herself) to be massaged by a woman householder, there is an offence of expiation. (Same as Th. Pà. 93) 156. Whatever bhikkhunã should wear an underlined inner robe,263 there is an offence of expiation. 157. Whatever bhikkhunã should have woman’s orna260. Because that family offers other bhikkhunãs in plentiful, the sense is somewhat different from Th. Pàc. 55. 261. Compare to Th. Pà. 88. 262. Compare to Th. Pà. 89. 263. Underlined or stuffed with cotton, so as to enlarge her hips, compare to Th. Pà. 86. 262

ments, there is an offence of expiation. Except with time and cause, e.g. use on purpose of disguise to escape. 158. Whatever bhikkhunã who is not ill should use an umbrella and sandals, there is an offence of expiation. (Same as Th. Pà. 84) 159. Whatever bhikkhunã who is not ill should go in a vehicle, there is an offence of expiation. (Same as Th. Pà 85) 160. Whatever bhikkhunã should enter a village without covering her shoulders with her robe, there is an offence of expiation. 161. Whatever bhikkhunã should go to a family in the evening without invitation, there is an offence of expiation.264 162. Whatever bhikkhunã, having opened the door of an àràma in the evening without informing other bhikkhunãs, should go outside, there is an offence of expiation.265 163. Whatever bhikkhunã, having opened the door of an àràma when the sun has already gone without informing other bhikkhunãs, should go outside, there is an offence of expiation. 164. Whatever bhikkhunã should keep neither the earlier or the latter rain-retreat, there is an offence of expiation. 165. Whatever bhikkhunã, knowing that the woman has constant flow of excrement or urine, or mucus or saliva, should give her full ordination, there is an offence of expiation.266 166. Whatever bhikkhunã, knowing that the woman has two sex organs, should give her full ordination, there is
264. Same as Mhs. Pà. 170. 265. Same as Mhs. Pà. 169. 266. Same as Mhs. Pà. 125. 263

an offence of expiation.267 167. Whatever bhikkhunã, knowing that the woman has the same outlet for both excrement and urine, should give her full ordination, there is an offence of expiation.268 168. Whatever bhikkhunã, knowing that the woman has debt and disease,269 should give her full ordination, there is an offence of expiation. 169. Whatever bhikkhunã should study worldly subject for profession, there is an offence of expiation.270 170. Whatever bhikkhunã should teach worldly subject to laypeople, there is an offence of expiation.271 171. Whatever bhikkhunã, having been driven (from the monastery) should refuse to leave, there is an offence of expiation.272 172. Whatever bhikkhunã should ask a question of a monk at an improper time 273 there is an offence of expiation. (Same as Th. Pà. 95) 173. Whatever bhikkhunã, knowing that (the bhikkhunã) has been there before, should disturb her by standing, walking, sitting or lying down in front of her, there is an offence of expiation. 174. Whatever bhikkhunã, knowing that it is the bhikk267. Same as Mhs. Pà. 176. 268. Same as Mhs. Pà. 177. 269. Such that she cannot help herself, Same as Mhs. Pà. 178. 270. Same as Mhs. Pà. I46. 271. Same as Mhs. Pà. 147. 272. Same as Mhs. Pà. 172. 273. Horner has “who has not given leave,Ÿ SBB. XIII, p. 4I5. 264

hunã àràma, should have a stupa erected, there is an offence of expiation. 175. On seeing a newly ordained bhikkhunã, a bhikkhunã must show proper respect, e.g. asking and inviting her to a seat. If a bhikkhunã does not observe thus, there is an offence of expiation.274 176. Whatever bhikkhunã should walk swayingly to cause attraction, there is an offence of expiation. 177. Whatever bhikkhunã should dress like a laywoman with ornaments, and put on scented powder for pleasure, there is an offence of expiation. 178. Whatever bhikkhunã should have a non-Buddhist female applied scented powder on her body, there is an offence of expiation.275 Elders, there are 178 rules in Pàcittiya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of 178 Pàcittiya rules.

Pàñidesaniya
There are 8 Pàñidesaniya rules as follows: 1. Whatever bhikkhunã, who is not ill, having had
274. Same as Mhs. Pà. 179. 275. Compare to Mula. Pà. 165. 265

butter 276 asked for, should partake of it, there is an offence to be confessed. 2. oil. 3. honey. 4. sugar. 5. milk. 6. curd. 7. fish. 8. meat. Elders, there are 8 rules in Pàñidesaniya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of 8 Pàñidesaniya rules.

Sekhiya
There are 100 rules for training: 1. ‘I will put on the inner robe properly,’ is a training to be observed. 2. ‘I will put on the 5 robes properly.’ is a training to be observed. 3. ‘Not turning the robe inside out will I go amidst the houses,’ is a training to be observed. 4. ‘Not turning the robe inside out will I sit down
276. The following rules are exactly the same except change at the underlined (bold). Dharmagupta Pàñidesaniya follows Mahàsaïghika rather than Theravàda. 266

amidst the houses,’ is a training to be observed. 5. ‘Not tying the robe around my neck will I go amidst the houses,’ is a training to be observed. 6. ‘Not tying the robe around my neck will I sit down amidst the houses,’ is a training to be observed. 7. ‘Not covering up the head will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 23) 8. ‘Not covering up the head 277 will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 24) 9. ‘Not jumping 278 will I go amidst the houses,’ is a training to be observed. 10. ‘Not jumping will I sit down amidst the houses,’ is a training to be observed. 11. ‘I will not sit on my feet amidst the houses,’ is a training to be observed. 12. ‘Not with arms akimbo will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 21) 13. ‘Not with arms akimbo will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 22) 14. ‘Not swaying the body will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 15) 15. ‘Not swaying the body will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 16) 16. ‘Not swaying the arms will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 17) 17. ‘Not swaying the arms will I sit down amidst the
277. Horner has “muffled up,Ÿ SBB. XIII, p. 126. 278. Th. Sekh. 25 has “tip-toeing.Ÿ 267

houses,’ is a training to be observed. (Same as Th. Sekh. 18) 18. ‘Properly clad will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 3) 19. ‘Properly clad will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 4) 20. ‘With the eyes cast down will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 7) 21. ‘With the eyes cast down I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 8) 22. ‘Well-controlled will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 5) 23. ‘Well-controlled will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 6) 24. ‘Not with loud laughter will I go amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 11) 25. ‘Not with loud laughter will I sit down amidst the houses,’ is a training to be observed. (Same as Th. Sekh. 12) 26. ‘Attentively will I accept almsfood,’ is a training to be observed. (Same as Th. Sekh. 27) 27. ‘I will accept rice at an even level (of the bowl),’ is a training to be observed.279 28. ‘I will accept curry at an even level (of the bowl),’ is a training to be observed. 29. ‘I will eat rice with equal curry,’ is a training to be observed. (Same as Th. Sekh. 34) 30. ‘I will eat accordingly,’ 280 is a training to be observed.
279. Compare to Th. Sekh. 29. 280. In a sense that what is to be taken first should take first. 268

31. ‘Not digging the rice unevenly 281 will I eat almsfood,’ is a training to be observed. (Same as Th. Sekh. 33) 32. ‘I will not eat curry or rice, having asked for it myself, if not ill,’ is a training to be observed. (Same as Th. Sekh. 37) 33. ‘I will not cover up the curry and the condiment with rice,282 desiring something more,’ is a training to be observed. (Same as Th. Sekh. 36) 34. ‘Not cautious-mindedly will I look at others’ bowls,’ is a training to be observed. (Same as Th. Sekh. 38) 35. ‘Looking at 283 the bowl will I eat almsfood,’ is a training to be observed. (Same as Th. Sekh. 32) 36. ‘I will not make up too large a mouthful,’ is a training to be observed. (Same as Th. Sekh. 39) 37. ‘I will not open the mouth 284 when the mouthful is not brought close,’ is a training to be observed. (Same as Th. Sekh. 41) 38. ‘I will not talk with a mouthful in the mouth,’ is a training to be observed. (Same as Th. Sekh. 43) 39. ‘I will not eat tossing up balls (of food),’ is a training to be observed. (Same as Th. Sekh. 44) 40. ‘While eating I will not allow rice or food to fall off my mouth,’ is a training to be observed. 41. ‘I will not eat stuffing the cheeks,’ is a training to be observed. (Same as Th. Sekh. 46)
281. Horner has “on continuous alms-tour;Ÿ SBB. XIII, p. 129. 282. Horner has “conjey,Ÿ SBB. XIII, p. 132. 283. In the sense of being mindful, Horner has “thinking of,Ÿ ibid. p. 129. 284. Horner has “the door of the face,Ÿ ibid. p. 134. 269

42. ‘I will not eat smacking the lips,’ is a training to be observed. (Same as Th. Sekh. 50) 43. ‘I will not eat making a hissing sound,’ is a training to be observed. (Same as Th. Sekh. 51) 44. ‘I will not eat licking the hand,’ 285 is a training to be observed. (Same as Th. Sekh. 52) 45. ‘I will not eat shaking the hands about,’ is a training to be observed. (Same as Th. Sekh. 47) 46. ‘I will not clean the bowl 286 and eat it,’ is a training to be observed. (Same as Th. Sekh. 53) 47. ‘I will not eat licking my lips,’ is a training to be observed. (Same as Th. Sekh. 54) 48. ‘I will not accept a drinking utensil while my hands (are soiled) with food,’ is a training to be observed. (Same as Th. Sekh. 55) 49. ‘I will not pass excrement, urine or spit if not ill, on green vegetable,’ is a training to be observed. (Same as Th. Sekh. 74) 50. ‘I will not pass excrement, urine or spit if not ill, in the water if not ill,’ is a training to be observed.(Same as Th. Sekh. 75) 51. ‘I will not pass excrement and urine 287 standing, if not ill,’ is a training to be observed. (Same as Th. Sekh. 73) 52. ‘I will not teach dhamma to (someone) who is not ill, who turns his cloak inside out,’ is a training to be observed.
285. Horner has “the fingers,Ÿ ibid. 286. Horner has “licking the bowl,Ÿ SBB. XIII, p. 138. 287. Horner has simply “ease myselfŸ ibid., p. I50. 270

53. ‘I will not teach dhamma to (someone) who is not ill, who has his cloak tied around his neck,’ is a training to be observed. 54. ‘I will not teach dhamma to (someone) with his head covered up (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 67) 55. ‘I will not teach dhamma to (someone) with a turban on his head (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 66) 56. ‘I will not teach dhamma to (someone) who is not ill, who has his arms akimbo,’ is a training to be observed. 57. ‘I will not teach dhamma to (someone) wearing shoes (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 62) 58. ‘I will not teach dhamma to (someone) wearing wooden sandals (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 61) 59. ‘I will not teach dhamma to (someone) in a vehicle (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 63) 60. ‘I will not spend the night in a stupa, except to keep watch,’ is a training to be observed.288 61. ‘I will not store valuables 289 in a stupa, except for safety,’ is a training to be observed. 62. ‘I will not wear leather shoes in a stupa,’ is a training to be observed. 63. ‘I will not carry leather shoes in stupa,’ is a training
288. Nos. 60-85 are found only in this school. 289. Must belong to the Sangha, or as offerings to the Stupa. 271

to be observed. 64. ‘I will not wear leather shoes going around a stupa,’ is a training to be observed. 65. ‘I will not wear boots going around a stupa,’ is a training to be observed. 66. ‘I will not carry boots going around a stupa,’ is a training to be observed. 67. ‘I will not sit and eat under a stupa, and leave the remains of food,’ is a training to be observed. 68. ‘I will not carry a corpse past a stupa,’ is a training to be observed. 69. ‘I will not bury a corpse under a stupa,’ is a training to be observed. 70. ‘I will not cremate a corpse under a stupa,’ is a training to be observed. 71. ‘I will not cremate a corpse towards the direction of a stupa,’ is a training to be observed. 72. ‘I will not cremate a corpse around the four directions of a stupa causing bad smell,’ is a training to be observed. 73. ‘I will not carry a dead person’s clothes or bed past a stupa, except having them cleaned and scented,’ is a training to be observed. 74. ‘I will not pass excrement, or urine under a stupa,’ is a training to be observed. 75. ‘I will not pass excrement, or urine towards a stupa,’ is a training to be observed. 76. ‘I will not pass excrement or urine around the four directions of a stupa causing bad smell,’ is a training to be observed.
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77. ‘I will not carry a Buddha image to a toilet,’ is a training to be observed. 78. ‘I will not clean my teeth at a stupa,’ is a training to be observed. 79. ‘I will not clean my teeth towards a stupa,’ is a training to be observed. 80. ‘I will not clean my teeth around the four directions of a stupa,’ is a training to be observed. 81. ‘I will not spit or throw mucus at a stupa,’ is a training to be observed. 82. ‘I will not spit or throw mucus towards a stupa,’ is a training to be observed. 83. ‘I will not spit or throw mucus around the four directions of a stupa,’ is a training to be observed. 84. ‘I will not sit stretching my feet towards a stupa,’ is a training to be observed. 85. ‘I will not place a stupa 290 in a room lower than the one I live in,’ is a training to be observed. 86. ‘I will not teach dhamma standing, to (someone) who is sitting down (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 70) 87. ‘I will not teach dhamma having sat down, to (someone) lying down, who is not ill,’ is a training to be observed. 88. ‘I will not teach dhamma not being on a seat, to (someone) in a seat, who is not ill,’ is a training to be observed. 89. ‘I will not teach dhamma having sat down on a low seat, to (someone) sitting on a high seat (and) who is not
290. Vibhanga explains that it is a Buddha image, Vol. 22, No. 1429, p. 1011 c. 273

ill,’ is a training to be observed. (Same as Th. Sekh. 69) 90. ‘I will not teach dhamma going behind, to (someone) going in front (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 71) 91. ‘I will not teach dhamma, walking on a lower level, to (someone) who is not ill, who is walking on a higher level,’ is a training to be observed. 92. ‘I will not teach dhamma going at the side of a path, to (someone) going along the path (and) who is not ill,’ is a training to be observed. (Same as Th. Sekh. 72) 93. ‘I will not walk holding hands on a path,’ is a training to be observed. 94. ‘I will not climb a tree higher than a man, except at a special time,’ is a training to be observed. 95. ‘I will not walk with a stick on my shoulder with a bag hanging from it,’ is a training to be observed. 96. ‘I will not teach dhamma to (someone) who is not ill (and) has a staff in his hand,’ is a training to be observed. (Same as Th. Sekh. 58) 97. ‘I will not teach dhamma to (someone) who is not ill, (and) has a sword in his hand,’ is a training to be observed. 98. ‘I will not teach dhamma to (someone) who is not ill (and) has a weapon in his hand,’ is a training to be observed. (Same as Th. Sekh. 60) 99. I will not teach dhamma to (someone) who is not ill (and) who has a knife in his hand,’ is a training to be observed. (Same as Th. Sekh. 59) 100. ‘I will not teach dhamma to (someone) who is not ill with a sunshade in his hand,’ is a training to be observed. (Same as Th. Sekh. 57)
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Recited, venerable ones, are the 100 rules for training. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are pure in this matter? The venerable ones are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of the Sekhiya rules.

Adhikaraõasamatha
These seven rules, venerable ones, for the deciding of legal questions come up for recitation: for the deciding, for the settlement of legal questions arising from time to time a verdict in the presence of, may be given, a verdict of innocence may be given, a verdict of past insanity may be given, it may be carried out on (her) acknowledgement, (there is) the decision of the majority, the decision for specific depravity, the covering up (as) with grass. Recited, venerable ones, are the seven rules for the deciding of legal questions. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of seven Adhikaraõasamatha rules. Recited, venerable ones, is the occasion, recited are the eight rules for offences involving defeat, recited are the seventeen
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rules for offences entailing a formal meeting of the Order, recited are the thirty rules for offences of expiation involving forfeiture, recited are the one hundred seventy-eight rules for offences of expiation, recited are the eight rules for offences which ought to be confessed, recited are the 100 rules for training, recited are the seven rules for the deciding of legal questions. So much (of the sayings) of the lord, handed down in sutras, contained in sutras, comes up for recitation every half month. All should train therein in harmony, on friendly terms, without contention. The end of Bhikkhunã Pàtimokkha.

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Mula-Sarvàstivàda 291
Homage to the Buddha, the fully enlightened One. May the elders, the bhikkhunãs listen to me. Today is the 15th day, it is an Observance day.292 If the Order is ready, let the Order recite the Pàtimokkha. Has not your previous work been completed? Elders, announce your purity. I am going to recite the Pàtimokkha. All of us present here be attentive. Please pay attention so that the Pàtimokkha will be completed. Should any of you commit offence against the Pàtimokkha please make it known. If not, one should remain silent, from the silence I shall understand you are all pure. Each recitation will be made three times, the question is directed to each of us. After the third recitation should any bhikkhunã remember her offence, she should not conceal it. For concealing an offence against the Pàtimokkha is said by the Lord Buddha to be indeed dangerous. Therefore, should any bhikkhunã recall an offence, please make it known (to the Order). So that she will remain at ease.

ther disclaimed the training rules, being weak in the training rules, engage in an unclean act together,293 even with animal, she is defeated and no more in communion. 2. Should any bhikkhunã, with intent to steal, take from a village or from an open place what is not given, the taking of what is not given being of such a nature that on its account kings would have the robber arrested and either executed, imprisoned or banished (censuring her thus), “You are a robber, you are a fool, you are an idiot, you are a thief,Ÿ (then) the bhikkhunã taking anything not given of such a nature is defeated and no more in communion.294 3. Should any bhikkhunã purposely deprieve a life of a human being or a foetus,295 provide him with a knife, or go to a person with a knife 296 or recommend advantages in death or encourage him to kill himself in various ways by saying: “What good is this miserable, unclean life to you? Death is better than life,Ÿ with other words persuading him to die, and he dies for this cause,297 she is defeated and no more in communion. 4. Should any bhikkhunã while having no acquaintance of it suggest that (some) superior human state worthy of the Noble Ones’ knowledge and vision is present in herself (saying) ‘I know thus, I see thus’ and afterwards on another occasion should she whether examined or not examined,
293. The underlined (bold) does not appear in other schools. 294. Compare to Th. Pàr. 2. 295. Compare to Sar. Pàr. 3. 296. Th. Pàr. does not have the underlined (bold). 297. Th. Pàr. does not have the underlined (bold). 278

having admitted the fault and being desirous of purification, say thus, “Friends, not knowing, I said ‘I know’; not seeing, I said ‘I see’; what I said was vain and falseŸ, (then) unless it was through over-estimation, she is defeated and no more in communion also. (Same as Th. Pàr. 4) 5. Whatever bhikkhunã, filled with desire, together with a man also filled with desire, for the purpose of seeking pleasure, should consent to rubbing vigourously from arm pit downward to above the knees, she becomes one who is defeated and not in communion.298 6. Whatever bhikkhunã, filled with desire, should playfully touching each other, laughing, pointing to a place, making an appointment, going to the place, behaving like husband and wife, going to a place where they can commit wrong, lying down with these 8 things, she is defeated.299 7. Whatever bhikkhunã, knowing that a bhikkhunã has fallen into a matter involving defeat, should neither herself reprove her, nor speak to a group, but when she may be remaining or deceased or expelled or withdrawn, should afterwards speak thus: ‘Ladies, before I knew this bhikkhunã, she was a sister like this and like that,’ and should neither herself reprove her nor should speak to a group, she also becomes one who is defeated, she is not in communion, she is one who conceals a fault. (Same as Th. Pà. 6) 8. Whatever bhikkhunã, knowing that a monk has been suspended by a complete Order, and the bhikkhunã Sangha do not pay him respect according to Gurudhamma,
298. Similar to Th. Pàr. 5. 299. Similar to Th. Pàr. 8. 279

should still go to his residence, treating him with honour, withdrawing the Order of the Sangha. This bhikkhunã should speak to the monk thus, “Venerable sir, you do not have to make amends, I will serve on you,Ÿ should offer him robe and bowl, encouraging him to live happily, and pay no heed (to the Sangha). Other bhikkhunãs should speak thus “Elder, this monk has been… do not follow him.Ÿ And, if this bhikkhunã, being spoken to thus by these bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up this (course). If, being admonished up to the third time, she should give it up that is good but if she should not give it up, she also becomes one who is defeated, she is not in communion, she is an imitator of one who is suspended.300 These are the eight pàràjika rules which I have recited to you; should any of you be defeated in any one of the rules, she is not in communion with the other bhikkhunãs. What is true in the beginning is also true at the end. I repeat my question if all of you are pure in these rules. I repeat my question for a second time if all of you are pure in these rules. I repeat my question for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I will take your silence as a positive answer. The end of pàràjika rules.

Saïghàdisesa
There are 20 Saïghàdisesa rules:
300. Similar to Th. Pàr. 7. 280

1. Should any bhikkhunã engage to act as gobetween for (the purpose of conveying) a man’s intentions to a woman or a woman’s intentions to a man whether about marriage or about concubinage, (or) even for a temporary (arrangement), this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 7) 2. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã groundlessly of a case of defeat (thinking), ‘Perhaps with this I may make her fall from the Good life’, and afterwards on another occasion whether she is examined or not examined that litigation is (shown to be) groundless and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 8) 3. Should any bhikkhunã, being angry, desirous of venting anger, and displeased, accuse a bhikkhunã of a case of defeat, using as a pretext any trifling litigation connected with another class (of fault, thinking) ‘Perhaps with this I may make her fall from the Good life’, and afterward on another occasion whether she is examined or not examined that litigation is (shown to be) connected with another class (of fault) and the bhikkhunã admits to anger, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 9) 4. Whatever bhikkhunã, filled with desire, having accepted with her own hand from the hand of a man who is filled with desire, solid food or soft food, should eat it or partake of it, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 5) 5. Whatever bhikkhunã should speak thus: ‘What can
281

this man, whether he is filled with desire or not filled with desire, do to you, lady, since you are not filled with desire? Please, lady, eat or partake of the solid food or the soft food which this man is giving to you, you having accepted it with your own hand,’ that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 6) 6. Whatever bhikkhunã, leaving a bhikkhunã àràma, should spend the night away alone, there is an offence entailing a formal meeting of the order involving being sent away.301 7. Whatever bhikkhunã should leave the àràma to go to a family during the day alone, there is an offence entailing a formal meeting of the Order involving being sent away. 8. Whatever bhikkhunã should walk on the road alone, there is an offence entailing a formal meeting of the Order involving being sent away. 9. Whatever bhikkhunã should swim across the canal alone, there is an offence entailing a formal meeting of the Order involving being sent away. 10. Whatever bhikkhunã should knowingly receive a woman thief found to merit death, without having obtained permission from a king or an Order or a group or a guild or a company, unless she is allowable, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 2) 11. Whatever bhikkhunã, with the help of formal deal, should claim for herself things belonging to a dead person, there is an offence entailing a formal meeting of the Order
301. M. Sar. Sgd. 6-9 are included in Th. Sgd. 3. 282

involving being sent away. 12. Whatever bhikkhunã, without having obtained permission from the Order which carried out the proceedings in accordance with the rule, the discipline, the teacher’s instruction, not having learnt the group’s desire, should restore a bhikkhunã suspended by a complete Order, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 4) 13. Whatever bhikkhunã, angry, displeased, should speak thus: “I repudiate the enlightened One… I repudiate the training. What indeed are these recluses who are recluses, daughters of the Sakyans? For there are other recluses, conscientious, scrupulous, desirous of training; I will lead the Brahma-life among these,Ÿ that bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not lady, angry, displeased, speak thus: “I repudiate the Enlightened One… I will lead the Brahma-life among these.Ÿ Be satisfied, lady, dhamma is well preached, lead the Brahma-life for the utter ending of ill.’ And if that bhikkhunã, being spoken to thus by the bhikkhunãs, persisted as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 10) 14. Whatever bhikkhunã, overthrown in some legal question, angry, displeased, should speak thus: ‘The bhikkhunãs are following a wrong course through desire… and the
283

bhikkhunãs are following a wrong course through fear,’ that bhikkhunã should be spoken to thus by the bhikkhunãs: ‘Do not, lady, overthrown in some legal question, angry, displeased, speak thus ‘The bhikkhunãs are following a wrong course through desire… and the bhikkhunãs are following a wrong course through fear.’ The lady herself may go (wrong) from desire, and she may go (wrong) from hatred and she may go (wrong) from stupidity and she may go (wrong) from fear.’ And if this bhikkhunã, being spoken to thus by the bhikkhunãs, persists as before, she should be admonished up to a third time for giving up that (course). If, being admonished to a third time, she should give it up, that is good. If she should not give it up, that bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sekh. 11) 15. In case bhikkhunãs live in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins, those bhikkhunãs should be spoken to thus by the bhikkhunãs; ‘Sisters are living in company… concealing one another’s sins. Let the ladies desist; the Order praise this detachment in sisters.’ But if these bhikkhunãs, being spoken to thus by the bhikkhunãs, should persist as before, these bhikkhunãs should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time they should give it up, that is good. If they should not give it up, these bhikkhunãs also have fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away.
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16. Whatever bhikkhunã should speak thus; “Ladies, live you as though in company, do not you live otherwise.Ÿ For these are in the Order other bhikkhunãs of such habits, of such repute, of such ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins; the Order does not say anything to these. It is to you yourselves that the Order, out of disrespect, out of contempt, out of impatience, in gossiping, on poor evidence, says this: “Sisters are living in company, of evil habits, of evil repute, of evil ways of living, vexing the Order of bhikkhunãs, concealing one another’s sins. Let the ladies desist, the Order praised this detachment in sisters,’… that bhikkhunã should be spoken to thus by the bhikkhunãs “Do not, lady,Ÿ speak thus: “Sisters are living in company… detachment in sisters. “And if that bhikkhunã, being spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to a third time for giving up that (course). If, being admonished up to a third time, she should give it up, that is good. If she should not give it up, this bhikkhunã also has fallen into a matter that is an offence on the third (admonition), entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 13) 17. Should any bhikkhunã attempt to cause a schism of the Order when it is in concord and should she undertake and endeavour in and persist in litigation conducive to schism of the Order, that bhikkhunã should be admonished by bhikkhunãs thus, ‘Let the venerable one not attempt to cause a schism of the Order. Let the venerable one be at peace with the Order; for when the Order, being in concord and agreement and without dispute, holds undivided recitations (of the
285

Pàtimokkha etc.) then it lives in comfort.’ Should that bhikkhunã, being admonished by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may relinquish (her endeavour). If on being remonstrated with up to the third time she relinguishes (her endeavour), that is good; if she should not relinquish it, this entails initial and subsequent meetings of the Order. (Same as Th. Sgd. 14) 18. There may be bhikkhunãs who are followers of that bhikkhunã, say, one or two or three, and who speak on her side and they may say thus, “Let the venerable ones not admonish that bhikkhunã at all; for that bhikkhunã is a speaker of the Law and a speaker of the Discipline and she speaks in accordance with our desire and choice, she knows us and speaks (for us) and that is our wish.Ÿ Those bhikkhunãs should be admonished by bhikkhunãs thus, “Let not the venerable ones say thus; for that bhikkhunã is neither a speaker of the Law nor a speaker of the discipline. Let not schism of the Order be the venerable one’s choice too. Let the venerable ones be at peace with the Order for when the Order, being in concord and in agreement and without dispute, holds undivided recitations (of the Pàtimokkha etc.) then it lives in comfort.Ÿ Should those bhikkhunãs, being admonished by bhikkhunãs thus, persist as before, then those bhikkhunãs should be admonished by bhikkhunãs up to the third time so that they may give it up. If on being admonished up to the third time they give it up, that is good; if they should not give it up, they have fallen into a matter that is an offence entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 15)
286

19. (It may be that) a bhikkhunã who is a corrupter of families (by gift of flowers etc) and of bad behaviour lives in dependence on some village or town (and that) both her bad behaviour is seen and heard about and families corrupted by her are seen and heard about. That bhikkhunã should be admonished by bhikkhunãs thus, “The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about the families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough. “Should that bhikkhunã, being admonished by bhikkhunãs thus, say to those bhikkhunãs, ‘The bhikkhunãs are guided by desire and guided by hate and guided by delusion and guided by fear. On account of such a fault they banish one and do not banish another,’ then that bhikkhunã should be admonished by bhikkhunãs thus, ‘Let the venerable one not say so. The bhikkhunãs are not guided by desire nor guided by hate nor guided by delusion nor guided by fear. The venerable one is a corrupter of families and of bad behaviour. Both the venerable one’s bad behaviour is seen and heard about and families corrupted by her are seen and heard about. Let the venerable one leave this abode. You have lived here long enough.’ Should that bhikkhunã on being admonished by bhikkhunãs thus, persist as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she may give it up. If on being remonstrated with up to the third time she gives it up that is good; if she should not give it up, she also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 17)
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20. A bhikkhunã may be naturally difficult to admonish and when lawfully admonished by bhikkhunãs concerning the training precepts included in the recitation, she makes herself unadmonishable thus, “Let the venerable ones not admonish me at all about either what is good or what is bad and I too shall not admonish the venerable ones at all about either what is good or what is bad. Let the venerable ones refrain from admonishing me.Ÿ Then that bhikkhunã should be admonished by bhikkhunãs thus: “Let the venerable one not make herself unadmonishable; rather let the venerable one make herself admonishable. Let the venerable one make herself lawfully admonish bhikkhunãs, and bhikkhunãs will lawfully admonish the venerable one; for the Blessed One’s following comes to growth thus, that is to say by mutual rehabilitation.Ÿ Should that bhikkhunã, being admonished by bhikkhunãs thus, endeavour as before, then that bhikkhunã should be remonstrated with by bhikkhunãs up to the third time so that she give it up. If on being admonished with up to the third time she gives up that is good; if she should not give it up, that bhikkhunã also has fallen into a matter that is an offence at once, entailing a formal meeting of the Order involving being sent away. (Same as Th. Sgd. 16) Elders, I have recited the Dharma called Saïghàdisesa consisting of 20 rules. Twelve rules are called Pañhamapattika, that is, offences when committed at the first act. Eight rules are called Yàvatatiyakà, that is offences when committed after the third warning. Should any bhikkhunã have committed these offences, she must observe manatta in both the Sanghas. A minimum of twenty bhikkhunãs is required to put
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her back in the Sangha. Should there be even one bhikkhunã less, that act is nullified. Those bhikkhunãs will be blamed by the Lord Buddha. This is the right way of observance. I would ask you now, are you pure in these 20 rules of Saïghàdisesa? I repeat my question for a second time if you are pure in these rules. I repeat for a third time if you are pure in these rules. If you are pure, remain silent. I will take your silence as a positive answer. The end of Saïghàdisesa rules.

Nissaggãya Pàcittiya
There are 33 Nissaggãya Pàcittiya rules: 1. When the robe-material is settled, when bhikkhunã’s kañhina (privileges) have been removed, an extra robe may be worn for at most ten days. For her who exceeds that (period), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 13) 2. When the robe-material is settled, when a bhikkhunãs’ kañhina (privileges) have been removed, if this bhikkhunã should be away, separated from the 5 robes, even for one night, except on the agreement of the bhikkhunãs, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 14) 3. When the robe-material is settled, when a bhikkhunã’s kañhina (privileges) have been removed if robematerial should accrue to the bhikkhunã not at the right time, it should be made up quickly. But if it is not sufficient for her, that robe-material may be laid aside by that bhikkhunã for a month at most, should she have any expectation that the
289

deficiency may be supplied. If she should lay it aside for longer than that, even with the expectation (of the deficiency being supplied), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 15) 4. Whatever bhikkhunã should wash an old robe of a monk who is not her relation, there is an offence of expiation involving forfeiture.302 5. Whatever bhikkhunã should accept a robe from a monk who is not a relation except for an exchange, there is an offence of expiation involving forfeiture. 6. Whatever bhikkhunã should ask a man or woman householder who is not a relation (of her) for a robe, except at the right time, there is an offence of expiation involving forfeiture. This is the right time in this case; if a bhikkhunã becomes one whose robe is stolen or whose robe is destroyed; in this case this is the right time. (Same as Th. Niss. 16) 7. If a man or a woman householder who is not a relation, asking (a bhikkhunã), should invite her (to take material for) many robes, then at most (material for) an inner and an upper robe, should be accepted as robe-material by that bhikkhunã; if she should accept more than that, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 17) 8. In case various robe-funds come to be laid by for a bhikkhunã by two men householder or by (two) women householder who are not relations (of her), thinking: “We will present the bhikkhunã so and so with robes, having got various robes in exchange for the various robe funds.Ÿ Then if that bhikkhunã, out of desire for something finer, approach302. This is bhikkhu Th. Niss. 290

ing before being invited, should put forward a consideration with regard to a robe, saying, ‘Indeed it would be well; do let the venerable ones, having got a robe like this or like that in exchange of the various robe-funds, present it to me, the two together with one,Ÿ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 19) 9. In case a robe-fund comes to be laid by for a bhikkhunã by a man or a woman householder who is not a relation (of her), thinking: ‘I will present the bhikkhunã so and so with a robe, having got the robe in exchange for this robefund’ then if that bhikkhunã, out of desire for something finer, approaching before being invited, should put forward a consideration with regard to a robe, saying: ‘indeed it would be well; do let the venerable one, having got a robe like this or like that in exchange for this robe-fund, present it to me,’ there is an offence of expiation involving forfeiture. (Same as Th. Niss. 18) 10. In case a king or one in the service of a king or a brahmin or a householder should send a robe-fund for a bhikkhunã by a messenger, saying “Having got a robe in exchange for this robe fund, present the bhikkhunã so and so with a robe,Ÿ then if this messenger, approaching that bhikkhunã should say: “Honoured sir, this robe fund was brought for the venerable one; let the venerable one accept this robe fund,Ÿ then the messenger should be spoken to thus by this bhikkhunã: “Sir, we do not accept a robe fund, but we accept a robe if it is at the right time and if it is allowable.Ÿ If this messenger should say to the bhikkhunã: “But is there someone who is the venerable one’s attendant?Ÿ then bhikkhunãs, an attendant should be pointed out by the bhikkhunã in need of
291

a robe-either one who is engaged in the monastery or a layfollower saying: “This is the bhikkhunãs’ attendant.Ÿ If this messenger, instructed this attendant, approaching that bhikkhunã should speak thus: “Honoured sir, I have instructed the person whom the venerable one pointed out as an attendant; let the venerable one approach at the right time, (and) he will present you with a robe,Ÿ the bhikkhunãs, if that bhikkhunã is in need of a robe, approaching that attendant, she should state and remind him 2 or 3 times, saying: ‘Sir, I am in need of a robe.’ If while stating and reminding 2 or 3 times, she succeeds in obtaining that robe, that is good. If she does not succeed in obtaining it, she should stand silently for it 4 times, 5 times, 6 times at the utmost. If she succeeds in obtaining that is good. If she, exerting herself further than that, succeeds in obtaining that robe, there is an offence of expiation involving forfeiture. If she does not succeed in obtaining it, she should either go herself to where the robe-fund was brought from for her, or a messenger should be sent to say: “That robe fund which you, sirs, sent for a bhikkhunã, is not of any use to that bhikkhunã. Let the gentleman make use of their own, let your own things be not lost.Ÿ (Same as Th. Niss. 20) 11. Whatever bhikkhunã should take gold and silver, or should get another to take it (for her), or should consent to its being kept in deposit (for her), there is an offence of expiation involving forfeiture. (Same as Th. Niss. 21) 12. Whatever bhikkhunã should engage in various transactions in which gold and silver is used, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 22) 13. Whatever bhikkhunã should engage in various
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kinds of bartering, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 23) 14. Whatever bhikkhunã should get another new bowl in exchange for a bowl mended in less than 5 places, there is an offence of expiation involving forfeiture. That bowl is to be forfeited by that bhikkhunã to the company of bhikkhunãs, and whatever is the last bowl belonging to that company of bhikkhunãs, that should be given to this bhikkhunã with the words ‘Bhikkhunã, this is a bowl for you; it should be kept until it breaks.’ That is the proper course in this case. (Same as Th. Niss. 24) 15. Whatever bhikkhunã, herself asking for yarn, should have robe-material woven by weavers, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 27) 16. A man or a woman householder who is not a relation may cause robe-material to be woven by weavers for a bhikkhunã. Then if that bhikkhunã, before being invited, going up to the weavers, should not forward a consideration with regard to the robe-material, saying: “Now sirs, this robematerial is being specially woven for me. Make it long and wide and rough and make it evenly woven and well woven and well scraped and well combed. If you do so we could give the venerable ones something or other in addition.Ÿ And if the bhikkhunã, speaking thus, should give something or other in addition, even as little as the contents of a beggingbowl, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 28) 17. Whatever bhikkhunã, herself having given a robe to a bhikkhunã, angry and displeased, should take it away or should cause it to be taken away, there is an offence of
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expiation involving forfeiture. (Same as Th. Niss. 26) 18. Whatever bhikkhunã, knowing that the donor intends it 303 for the Sangha, should take it for herself, there is an offence of expiation involving forfeiture. 19. Those medicines which may be partaken of by ill bhikkhunãs that is to say: butter, oil, honey, molasses: 304 accepting these they may be used as a store for at most seven days. For her who exceeds that (period), there is an offence of expiation involving forfeiture. (Same as Mhs. Niss. 13) 20. Whatever bhikkhunã should make a hoard of bowls, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 1) 21. Whatever bhikkhunã, within half month, should not take care of the five robes, there is an offence of expiation involving forfeiture. 22. Whatever bhikkhunã, should leave the robe material at the wrong time, there is an offence of expiation involving forfeiture. 23. Whatever bhikkhunã should leave the robe material at the right time, there is an offence of expiation involving forfeiture. 24. Whatever bhikkhunã should ask for silver and gold, there is an offence of expiation involving forfeiture. 25. Whatever bhikkhunã should spend fund for robe material for another thing, there is an offence of expiation involving forfeiture. 26. Whatever bhikkhunã should spend benefit from an
303. Applicable to food, money, and other objects. 304. Th. Niss. 25 has “gheeŸ also. 294

extra robe 305 for food, there is an offence of expiation involving forfeiture. 27. Whatever bhikkhunã should spend benefit from bedding for food, there is an offence of expiation involving forfeiture. 28. Whatever bhikkhunã should spend benefit from rain retreat for food, there is an offence of expiation involving forteiture. 29. Whatever bhikkhunã should knowingly appropriate to herself an apportioned benefit belonging to the Order, there is an offence of expiation involving forfeiture. (Same as Th. Niss. 30) 30. Whatever bhikkhunã should apporpriate for herself things belonging to other bhikkhunã, there is an offence of expiation involving forfeiture. 31. Whatever bhikkhunã, having bought medicine, should tie and untie, untie and tie, there is an offence of expiation involving forfeiture. 32. Whatever bhikkhunã should possess expensive heavy-cloth, there is an offence of expiation involving forfeiture. 33. Whatever bhikkhunã should possess expensive light-cloth, there is an offence of expiation involving forfeiture. Ladies, these are 33 Nissaggãya Pàcittiya rules which have been recited. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. Then end of 33 Nissaggãya Pàcittiya rules.
305. Besides the five robes. 295

Pàcittiya
There are 180 Pàcittiya rules: 1. In telling a conscious lie, there is an offence of expiation. (Same as Th. Pà. 97) 2. In insulting speech, there is an offence of expiation. (Same as Th. Pà. 98) 3. In slander by bhikkhunãs, there is an offence of expiation. (Same as Th. Pà. 99) 4. Whatever bhikkhunã, being spoken to by a bhikkhunã, saying: “Do come, lady, and settle this legal question,Ÿ and having answer: “Very good,Ÿ (yet) if she is not afterwards prevented, should neither settle it nor should make an effort to get it settled, there is an offence of expiation. (Same as Th. Pà. 45) 5. Whatever bhikkhunã should teach dhamma to a man in more than 5 or 6 sentences, except when a sensible woman 306 (be present), there is an offence of expiation. (Same as Th. Pà. 103) 6. Whatever bhikkhunã should recite dhamma line by line together with an unordained female, there is an offence of expiation. (Same as Th. Pà. 100) 7. Whatever bhikkhunã should speak of a bhikkhunã’s serious offence to one who is not ordained, except on agreement (to speak) of the Order, there is an offence of expiation. (Same as Th. Pà. 105) 8. Whatever bhikkhunã should speak of a condition of further superiority to one who is not ordained, if it is a fact, there is an offence of expiation. (Same as Th. Pà. 104)
306. Horner has “learnedŸ, XI, p. 206. 296

9. Whatever bhikkhunã, having given away a robe to a bhikkhunã by means of a complete Order should afterwards engage in criticism saying: ‘The bhikkhunãs are, appropriating a benefit belonging to the Order according to acquaintanceship,’ there is an offence of expiation. (Same as Th. Pà. 159) 10. Whatever bhikkhunã, when the Pàtimokkha is being recited, should thus: ‘On account of what are these lesser and minor rules of training recited? They only tend to remove, to vexation, to perplexity,’ in disparaging a rule of training, there is an offence of expiation. (Same as Th. Pà. 150) 11. For destruction of vegetable growth, there is an offence of expiation. (Same as Th. Pà. 107) 12. Whatever bhikkhunã should lie down in a sleepingplace in a dwelling belonging to the Order, knowing that she is encroaching upon (the space intended for) a bhikkhunã arrived first, saying, ‘She for whom it becomes too crowded may depart,’ doing it for this, not for another, there is an effence of expiation. (Same as Th. Pà. 112) 13. In making (someone) look down upon another in criticising, there is an offence of expiation.(Same as Th. Pà. 109) 14. Whatever bhikkhunã, spreading or having spread in the open air a couch or a chair or a mattress or a stool, belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. 15. Whatever bhikkhunã, spreading a sleeping-place or having it spread in a dwelling belonging to the Order, setting forth, should neither remove it nor have it removed, or should go away without asking (for permission), there is an offence of expiation. (Same as Th. Pà. 111)
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16. Whatever bhikkhunã should lie down in sleepingplace in a dwelling belonging to the Order, knowing that she is encroaching upon (the space intended for) a bhikkhunã arrived first, saying, ‘She for whom it becomes too crowded may depart,’ doing it for this, not for another, there is an offence of expiation. 17. Whatever bhikkhunã, in a lofty cell with an upper part, in a dwelling-place belonging to the Order, should sit down or lie down on a couch or chair with removable feet, there is an offence of expiation. (Same as Th. Pà. 114) 18. Whatever bhikkhunã, knowing that the water contains life, should sprinkle grass or clay or should have them sprinkled, there is an offence of expiation. (Same as Th. Pà. 116) 19. When a large dwelling-place is being built for a bhikkhunã, an enclosure of 2 or 3 roofings may be determined upon for placing the door-bolts, for making the window-holes as far as the doorway, in establishing it when there are no crops. If, though established where there are no crops, she should determined upon (somthing) more than that, there is an offence of expiation. (Same as Th. Pà. 115) 20. Whatever bhikkhunã, on going to a non-Buddhist place, may stay for one night, with one meal; should she stay (and) exceed this limit, there is an offence of expiation.307 21. If a bhikkhunã, going up to a family, (who) asking, should invite her (to take) cakes or barley-gruel, two or three bowlfuls may be accepted by a bhikkhunã desiring them. Should she accept more than that, there is an offence of expiation. Having accepted 2 or 3 bowlfuls, having taken
307. Compare to Th. Pà. 117. 298

them back from there they must be shared together with the bhikkhunãs. This is the proper course in this case. 22. Whatever bhikkhunã should eat at every place, except special time, there is an offence of expiation. (Same as Msg. Pà. 22) 23. Whatever bhikkhunã, knowing that she has finished eating, having left the seat, should invite her to eat again to cause her displeasure, there is an offence of expiation (Same as Msg. Pà. 24) 24. Whatever bhikkhunã should eat separately from the group, except other time, that is when ill, during robe season, robe making, being on a journey, being aboard a ferry, a large company of bhikkhunãs, at a Sangha meeting, there is an offence of expiation. 25. Whatever bhikkhunã should eat or partake of solid food or soft food at the wrong time, there is an offence of expiation. (Same as Th. Pà. 120) 26. Whatever bhikkhunã should eat or partake of solid food or soft food that was stored, there is an offence of expiation. (Same as Th. Pà. 121) 27. Whatever bhikkhunã should convey to her mouth nutriment not given, except water for cleansing the teeth, there is an offence of expiation. (Same as Th. Pà. 122) 28. Whatever bhikkhunã should knowingly make use of water that contains living things, there is an offence of expiation. (Same as Th. Pà. 143 29. Whatever bhikkhunã, with her own hand, should give food to a naked non-Buddhist either male or female, there is an offence of expiation. 30. Whatever bhikkhunã should go to see an army
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fighting, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pà. 129) 31. If there is some reason for a bhikkhunã for going to an army, that bhikkhunã may stay with the army for 2-3 nights. Should she stay longer than that, there is an offence of expiation. (Same as Th. Pà. 130) 32. If a bhikkhunã, staying with the army for 2-3 nights, should go to a sham-fight or to a troop in array or to the massing of the army or to see a review, there is an offence of expiation. (Same as Th. Pà. 131) 33. Whatever bhikkhunã, angry, displeased, should give a bhikkhunã a blow, there is an offence of expiation. (Same as Th. Pà. 152) 34. Whatever bhikkhunã, angry, displeased, should raise the palm of the hand against a bhikkhunã, there is an offence of expiation. (Same as Th. Pà. 153) 35. Whatever bhikkhunã, knowingly should cover other bhikkhunã’s serious offence, there is an offence of expiation. (Same as bhikkhu Th. Pà. 64) 36. Whatever bhikkhunã, saying to a bhikkhunã, ‘Come, your reverence, we will go into a village or small town for alms-food,’ either causing to be given or not causing to be given (alms-food) to her, should dismiss her, saying, ‘Go away, your reverence, neither talking nor sitting down with you comes to be a comfort for me; either talking or sitting down alone comes to be a comfort for me’ if doing it just for this object, not for another, there is an offence of expiation. (Same as Th. Pà. 123) 37. Whatever bhikkhunã, not being ill, desirous of warming herself, should kindle or should cause a fire to be
300

kindled, unless there is sufficient reason for it, there is an offence of expiation. (Same as Th. Pà. 137) 38. Whatever bhikkhunã, having given (her) consent for legitimate (formal) acts, should afterwards engage in criticism, there is an offence of expiation. (Same as Th. Pà. 157) 39. Whatever bhikkhunã should share the room with a female who has not yet received full ordination for more than two nights, there is an offence of expiation. 40. Whatever bhikkhunã should speak thus: ‘In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous 308 by the Lords, there is no danger at all’; that bhikkhunã should be spoken to by the bhikkhunãs thus: ‘Do not venerable one, speak thus, do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus; in many a figure, your reverence, are things that are dangerous called dangerous by the Lord, and in following these there is a veritable danger.’ And if the bhikkhunã, when she has been spoken to thus by the bhikkhunãs, should persist as before, that bhikkhunã should be admonished by the bhikkhunãs up to the third time for giving up that (course). If, being admonished up to the third time, she should give it up, that is good. But if she should not give it up, there is an offence of expiation. 41. Whatever bhikkhunã should knowingly eat together with or be in communion with or lie down in a sleeping place with a bhikkhunã who talks thus, who has not acted according to the rule, who has not given up that view, there is an offence of expiation. (Same as Th. Pà. 147)
308. Horner has ‘stumbling blocks’, SBB. XIII, p. 24. 301

42. If even a female novice 309 should speak thus: ‘In so far as I understand dhamma taught by the Lord, it is that in following those things called dangerous by the Lord, there is no danger at all,’ that novice should be spoken to thus by the bhikkhunãs: ‘Do not speak thus, reverend novice; do not misrepresent the Lord, misrepresentation of the Lord is not at all seemly, and the Lord certainly would not speak thus. Reverend novice, in many a figure are things that are dangerous called dangerous by the Lord, and in following these, there is a veritable danger.’ And if that novice, when she has been spoken to thus by the bhikkhunãs, should persist as before, that novice should be spoken to thus by the bhikkhunãs: ‘From today forth, reverend novice, the Lord can neither be referred to as your teacher, nor can that be yours of which other novices get the chance, namely, the lying down to sleep for two or three nights with bhikkhunãs. Get away with you, depart,’ Whatever bhikkhunã should knowingly encourage or should support or should eat with or should lie down in a sleeping place with a novice thus expelled, there is an offence of expiation. (Same as Th. Pà. 148) 43. When a bhikkhunã obtains a new robe, any one mode of disfigurement of the three modes of disfigurement must be taken: either dark blue 310 or mud (colour) or black. If a bhikkhunã should make use of a new robe without taking any one mode of disfigurement of the three modes of disfigurement, there is an offence of expiation. (Same as Th. Pà. 139) 44. Whatever bhikkhunã should pick up or should cause
309. One who is about to receive full ordination. 310. Horner has ‘dark green’, SBB. XI, p. 407. 302

(someone) to pick up a treasure or what is considered as a treasure, except within a monastery or within a house, there is an offence of expiation. But if a bhikkhunã, having picked up or caused (someone) to pick up treasure or what is considered as treasure, that is within a monastery or within a house, it should be laid aside, thinking, it will be for him who will take it.’ This is the proper course here. (Same as Th. Pà. 161) 45. Whatever bhikkhunã should bathe (at intervals of) less than half a month, except at a right time, there is an offence of expiation. In this case this is a right time: thinking, “a month and a half of the summer remains,Ÿ (and) ‘the first month of the rains’ — these are the two and a half months when there is hot weather when there is a fever weather; at a time of illness, at a time of work, at a time of going on a journey, at a time of wind and rain. This is a right time in this case. (Same as Th. Pà. 138) 46. Whatever bhikkhunã should intentionally deprive a living thing of life, there is an offence of expiation. (Same as Th. Pà. 142) 47. Whatever bhikkhunã should knowingly open up for a further (formal) act a legal question settled according to rule, there is an offence of expiation. (Same as Th. Pà. 144) 48. In tickling with the fingers, there is an offence of expiation. (Same as Th. Pà. 133) 49. In playing in the water, there is an offence of expiation. (Same as Th. Pà. 134) 50. Whatever bhikkhunã should lie down in a covered place with a man, there is an offence of expiation. (Same as Th. Pà. 102) 51. Whatever bhikkhunã should frighten a bhikkhunã,
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there is an offence of expiation. (Same as Th. Pà. 136) 52. Whatever bhikkhunã should hide or should cause to hide a bhikkhunã’s bowl or robe or a seat-mat or needlecase or girdle, even in fun, there is an offence of expiation. (Same as Th. Pà. 141) 53. Whatever bhikkhunã should defame a bhikkhunã with an unfounded charge of an offence entailing a formal meeting of the order, there is an offence of expiation. (Same as Th. Pà. 154) 54. Whatever bhikkhunã, having arranged together with a caravan (set on) theft, should knowingly go along the same high road, even at a distance of one village, there is an offence of expiation. (Same as Th. Pà. 145) 55. Whatever bhikkhunã, having arranged together with a man, should knowingly go along the same high road, even at a distance of one village, there is an offence of expiation. (Same as Th. Pà. 67) 56. Whatever bhikkhunã should dig the ground or have it dug, there is an offence of expiation. (Same as Th. Pà. 106) 57. Whatever bhikkhunã, being invited and being (provided) with a meal, not having asked (for permission) if a bhikkhunã be there, should call upon families before a meal or after a meal, except at a right time, there is an offence of expiation. In this case a right time is the time of giving robes, the time of making robes, this is the right time in this case. (Same as Th. Pà. 127) 58. Whatever bhikkhunã, being spoken to by bhikkhunãs regarding a rule, should speak thus: ‘Your reverences, I will not train myself in this rule of training until I have inquired about it of another bhikkhunã, experienced, expert in disci304

pline,’ there is an offence of expiation. Bhikkhunãs, it should be learnt, it should be investigated by a bhikkhunã who is training. This is the proper course here. (Same as Th. Pà. 149) 59. Whatever bhikkhunã should stand overhearing bhikkhunãs when they are quarrelling, disputing, engaged in contention, saying, ‘I will hear what they say,’ if having done it for just this object, not for another, there is an offence of expiation. (Same as Th. Pà. 156 60. Whatever bhikkhunã, when the Order is engaged in decisive talk, not having given the consent, rising up from her seat, should depart, there is an offence of expiation. (Same as Th. Pà. 158) 61. Whatever bhikkhunã should be disrespectful,311 there is an offence of expiation. 62. Should a bhikkhunã drink fermented liquor and spirits, there is an offence of expiation. (Same as Th. Pà. 132) 63. Whatever bhikkhunã should enter a village at a wrong time without informing others, there is an offence of expiation. (Same as Sar. Pà. 64) 64. Whatever bhikkhunã, having accepted invitation (for a meal) before and after the meal should leave without informing others, there is an offence of expiation. 65. Whatever bhikkhunã, without informing, should enter the inner room of an annointed king, while the king has not yet left his room and has not yet put away his jewelry, there is an offence of expiation. (Same as Th. Pà. bhikkhu 83) 66. Whatever bhikkhunã, while the Pàtimokkha is be311. Vibhanga gave a story of a bhikkhunã who refused to answer to her teacher’s calling and refused to do what was told. 305

ing recited every half month, should speak thus: ‘Only now do I understand that this rule is, as is said, handed down in a sutra, contained in a sutra, (and) comes up for recitation every half month; if other bhikkhunãs should know concerning this bhikkhunã that this bhikkhunã has set down two or three times before, not to listen, while the Pàtimokkha was being recited, there is not only no freedom for that bhikkhunã on account of her ignorance, but she ought to be dealt with according to the rule for the offence into which she has fallen there, and also her pretentious manner,312 saying: ‘Your reverence, this is bad for you, this is badly gotten by you, that you, while the Pàtimokkha is being recited, do not attend applying yourself properly.’ This is for her who put on pretentious manner is an offence of expiation. (Same as Th. Pà. 151) 67. Whatever bhikkhunã should have a needle-case made that is made of bone or of ivory or made of horn, there is an offence of expiation involving breaking up. (Same as Th. Pà. 162) 68. When a new couch or chair is being made for a bhikkhunã, the legs should be made eight finger-breadths (high) according to the accepted finger-breadth, except for the knotched ends below. In exceeding this (measure) there is an offence of expiation involving cutting down. (Same as Th. Pà. 163) 69. Whatever bhikkhunã should have a couch or a chair made covered with cotton, there is an offence of expiation involving tearing off. (Same as Th. Pà. 164) 70. When a seat cloth is being made for a bhikkhunã,
312. Horner has “and further confusion should be put on her,Ÿ XIII, p. 44. 306

it must be made to a (proper) measure. In length 2 Sugata spans, in breadth 1½ Sugata spans, the length may be extended to one more span. In exceeding this (measure), there is an offence of expiation involving cutting down. 71. When an itch-cloth is being made for a bhikkhunã, it must be made to a (proper) measure. This is the (proper) measure here: in length four spans of the accepted span, in breadth two spans. In exceeding this (measure), there is an offence of expiation involving cutting down. (Same as Th. Pà 165) 72. Whatever bhikkhunã should have a robe made the measure of a well-farer’s robe, or more, there is an offence of expiation involving cutting down. This is the (proper) measure here of a well-farer’s robe for a well-farer in length ten 313 spans of the accepted span, in breadth six spans; this is the (proper) measure of a well-farer’s robe for a well-farer. 73. Whatever bhikkhunã should eat garlic, there is an offence of expiation. (Same as Th. Pà) 74. Whatever bhikkhunã should remove the hair in narrow places, there is an offence of expiation. (Same as Th. Pà. 2) 75. If a bhikkhunã should want to take an ablution with water, she may take at most (a measure of) two finger joints. For whoever exceeds this, there is an offence of expiation. (Same as Th. Pà. 5) 76. Whatever bhikkhunã should slap the secret place, there is an offence of expiation. (Same as Th. Pà. 3) 77. Whatever bhikkhunã should cook raw food herself, there is an offence of expiation. (Same as Mhs. Pà. 166) 78. Whatever bhikkhunã should splash water towards
313. Th. Pà. I66 has nine. 307

a person sitting above,314 there is an offence of expiation. 79. Whatever bhikkhunã should throw excrement or urine, mucus or saliva on to the green, there is an offence of expiation.315 80. Whatever bhikkhunã should throw out rubbish over the wall without looking carefully, there is an offence of expiation.316 81. Whatever bhikkhunã should stand together with a man in a secluded place alone, there is an offence of expiation. (Similar to Th. Pà. 2) 82. Whatever bhikkhunã should stand alone with a monk in a secluded place, there is an offence of expiation. 83. Whatever bhikkhunã should stand alone with a man in an open place, there is an offence of expiation. 84. Whatever bhikkhunã should stand alone with a monk in an open place. 85. Whatever bhikkhunã should stay in a room alone,317 there is an offence of expiation. 86. Whatever bhikkhunã should whisper at the ear of a man, there is an offence of expiation. 87. Whatever bhikkhunã should allow a man to whis314. Her senior in ordination. 315. Vibhanga gave a story that this is to prevent children from playing with it. 316. Compare to Mhs. Pà. 135-136. 317. Vibhanga No. 1443, p. 1000 a., has a case of a man hiding in a bhikkhunã’s room, when caught, he said that the bhikkhunã asked him to come. There is an exception in case her companion passed away or left the Order. 308

per to her,318 there is an offence of expiation. 88. Whatever bhikkhunã should whisper at the ear of a monk 319 there is an offence of expiation. 89. Whatever bhikkhunã should allow a monk to whisper to her, there is an offence of expiation. 90. Whatever bhikkhunã, being annoyed, should beat her chest till it becomes painful, there is an offence of expiation.320 91. Whatever bhikkhunã should curse herself or another with hell or with purity of Brahma, there is an offence of expiation. (Same as Th. Pà. 19) 92. Whatever bhikkhunã, without proper examination should raise question against other, there is an offence of expiation.321 93. Whatever bhikkhunã, in a covered place, should sit or lie down without examining the bed, there is an offence of expiation. 94. Whatever bhikkhunã should make a sex organ from lac, there is an offence of expiation. 95. Whatever bhikkhunã, having given a dharma talk at a householder’s place, should leave without telling the householder to put away the sleeping place, there is an offence of expiation.
318. M. Sar. Pà. 86-87 are included in Mhs. Pà. 80. 319. M. Sar. 88-89 are included in Mhs. Pà. 79. 320. Compare to Mhs. Pà. 132. 321. Vibhanga, ibid., gave a story of a bhikkhunã who was jealous of another bhikkhunã who had more supporters, thus tried to raise question against her with ill intention. 309

96. Whatever bhikkhunã, going to give dharma talk at a householder’s place, should sit on the bed without permission from the householder, there is an offence of expiation. 97. Whatever bhikkhunã, going to give a dharma talk at a householder’s place should sit without asking, there is an offence of expiation. 98. Whatever bhikkhunã, knowing that the bhikkhunã has stayed in the family before, should want her to leave, there is an offence of expiation. 99. Whatever bhikkhunã should not take care of an ailing bhikkhunã who is her teacher,322 or an ailing bhikkhunã who is her follower, there is an offence of expiation. 100. Should two bhikkhunãs share the same couch, there is an offence of expiation. (Same as Th. Pà. 31) 101. Whatever bhikkhunã should travel during the rainretreat, there is an offence of expiation. (Same as Th. Pà. 39) 102. Whatever bhikkhunã, having kept the rain-retreat, should not set on an alms-tour, even for (a distance of) 5 or 6 yojanas, there is an offence of expiation. (Same as Th. Pà. 40) 103. Whatever bhikkhunã, knowing that it is dangerous, should travel within the region of the king, there is an offence of expiation. (Compare to Th. Pà. 37) 104. Whatever bhikkhunã, knowing that there is danger from a tiger, lion, hyena, should visit that place, there is an offence of expiation. 105. Whatever bhikkhunã, going to a god’s shrine, should criticise, there is an offence of expiation. 106. Whatever bhikkhunã, being ordained for less than
322. Th. Pà. 34 does not have the underlined (bold here). 310

12 years should give ordination, there is an offence of expiation. (Same as Th. Pà. 74) 107. Whatever bhikkhunã, having no permission from the Sangha, should give ordination, there is an offence of expiation. 108. Whatever bhikkhunã should ordain a married woman, who is less than 12 years,323 there is an offence of expiation. (Same as Th. Pà. 65) 109. Whatever bhikkhunã should ordain a married woman who is 12 years, who has trained for two years in the six rules, (but) who is not agreed upon by the Order, there is an offence of expiation. (Same as Th. Pà. 67) 110. Whatever bhikkhunã, having no permission from the Sangha to ordain an unlimited number, should ordain plentiful, there is an offence of expiation. 111. Whatever bhikkhunã should ordain a pregnant woman, there is an offence of expiation. (Same as Th. Pà. 61) 112. Whatever bhikkhunã, having given full ordination, should not give instruction, there is an offence of expiation. 113. Whatever bhikkhunã, having given full ordination, should not give protection, there is an offence of expiation. 114. Whatever bhikkhunã, having given full ordination, should not take her along with, there is an offence of expiation. 115. Whatever bhikkhunã should ordain a maiden who is not 20 years of age, there is an offence of expiation. 116. Whatever bhikkhunã should ordain a maiden who is 20 years of age but has not trained in the six dhammas and six anudhammas,324 there is an offence of expiation.
323. Horner has “a woman who has been married less than 12 years.Ÿ 311

117. Whatever bhikkhunã should ordain a woman of bad character who is argumentative, there is an offence of expiation. 118. Whatever bhikkhunã should ordain a woman who is full of suffering there is an offence of expiation. 119. Whatever bhikkhunã should ordain a maiden who has not trained for 2 years in the 6 dhammas and 6 anudhanunas, there is an offence of expiation. 120. Whatever bhikkhunã should not ordain a maiden who has trained for two years in the six dhammas and six anudhammas, there is an offence of expiation. 121. Whatever bhikkhunã should ordain a woman who has not obtained permission from her husband, there is an offence of expiation. 122. Whatever bhikkhunã, having said to a probationer: ‘If you, lady, will give me a robe, then will I ordain you,’ (yet) if she is not afterwards prevented, should neither ordain her nor should make an effort to get her ordained, there is an offence of expiation. (Same as Th. Pà. 77) 123. Whatever bhikkhunã having told a woman thus: “Give away all your worldly belongings, then I shall give you ordination.Ÿ When that woman did according to her words, should not ordain her, there is an offence of expiation. 124. Whatever bhikkhunã should ordain every year, there is an offence of expiation.
324. Six dhammas: the five precepts and abstain froü taking of solid food after noon. The six anudhammas are: not touching a male’s body, not accepting gold and silver, not digging the ground, not shaving hair (at secret places), not destroying the green and not eating without being offered. 312

125. Whatever bhikkhunã should give ordination after having received consent from the Sangha overnight, there is an offence of expiation. 126. Every half month a bhikkhunã should approach (the) bhikkhu Sangha for exhortation. For she who transgresses this, there is an offence of expiation. 127. Whatever bhikkhunã should recite Pàtimokkha in a place when there is no monk, there is an offence of expiation. 128. Whatever bhikkhunã should spend the rain-retreat in a residence where there is no monk, there is an offence of expiation.325 (Same as Th. Pà. 56) 129. Whatever bhikkhunã, having kept the rain-retreat, should not invite both sanghas in respect of three matters: what was seen or heard or suspected, there is an offence of expiation. (Same as Th. Pà. 57) 130. Whatever bhikkhunã should criticise the Sangha, there is an offence of expiation. 131. Whatever bhikkhunã should speak harshly of the Sangha, there is an offence of expiation. 132. Whatever bhikkhunã should become envious when another receives praise, there is an offence of expiation. 133. Whatever bhikkhunã should become envious of a family, there is an offence of expiation.326 134. Whatever bhikkhunã should become envious of a monastery, there is an offence of expiation. 135. Whatever bhikkhunã should become envious of
325. Corresponds to the second of the eight Gurudhamma. 326. Vibhanga p. 1009 c., has a story of a bhikkhunã being envious of another bhikkhunã who receives offerings from that family. 313

food and benefit of a monastery, there is an offence of expiation. 136. Whatever bhikkhunã should begrudge dhamma, there is an offence of expiation. 137. Whatever bhikkhunã, having eaten, should eat again, there is an offence of expiation. 138. Whatever bhikkhunã should raise other’s children, there is an offence of expiation. 139. Whatever bhikkhunã should have no bathing robe, there is an offence of expiation. 140. Whatever bhikkhunã should have someone wash her clothes and robes, there is an offence of expiation.327 141. Whatever bhikkhunã should exchange her robe with a person who is better off, there is an offence of expiation. 142. Whatever bhikkhunã should give recluses’ robe to a layperson, there is an offence of expiation. 143. Whatever bhikkhunã should have no monthly robe, there is an offence of expiation. 144. Whatever bhikkhunã should make use of the monthly cloth 328 belonging to the Sangha and not giving it up,329 there is an offence of expiation. 145. Whatever bhikkhunã, knowing that a man is poor, should approach him for kañhina robe, there is an offence of expiation. 146. Whatever bhikkhunã should abstain herself from a kañhina privilege, there is an offence of expiation.
327. Vibhanga explains that the person mixed the robes with other’s clothes. 328. Horner has “household robeŸ, SBB. XIII, p. 333. 329. So that other bhikkhunã can share the use of it. 314

147. Whatever bhikkhunã should hold back the dividing of Kañhina robe,330 there is an offence of expiation. 148. Whatever bhikkhunã should not put a stop to a quarrel of the bhikkhunãs when she can, there is an offence of expiation. 149. Whatever bhikkhunã should leave her residence without informing others, there is an offence of expiation. 150. Whatever bhikkhunã should learn formulas from a layperson, there is an offence of expiation. 151. Whatever bhikkhunã should teach formulas to a layperson, there is an offence of expiation. 152. Whatever bhikkhunã should sell rice cake, there is an offence of expiation. 153. Whatever bhikkhunã should do the housework for a layperson, there is an offence of expiation.331 154. Whatever bhikkhunã should make another bhikkhunã tired in moving bed, there is an offence of expiation. 155. Whatever bhikkhunã should spin yarn,332 there is an offence of expiation. 156. Whatever bhikkhunã should weave, there is an offence of expiation.333 157. Whatever bhikkhunã, while walking should carry an umbrella or royal umbrella, there is an offence of expiation. 158. Whatever bhikkhunã should wear colourful shoes, there is an offence of expiation.
330. Not going to the meeting and obstructing it. 331. Compare to Th. Pà. 44. 332. Vibhanga has a story of a bhikkhunã who sold yarn to the weaver. 333. Same as Mhs. Pà. 197. 315

159. Whatever bhikkhunã, having a cut on her arm, should ask a man to tie and untie repeatedly,334 there is an offence of expiation. 160. Whatever bhikkhunã should ordain a prostitute, there is an offence of expiation. (Same as Mhs. Pà. 112) 161. Whatever bhikkhunã should have a bhikkhunã rub her, there is an offence of expiation. 162. Whatever bhikkhunã should have a probationer rub her, there is an offence of expiation. 163. Whatever bhikkhunã should have a female novice rub her, there is an offence of expiation. 164. Whatever bhikkhunã should have a laywoman rub her, there is an offence of expiation. 165. Whatever bhikkhunã should have a female nonBuddhist rub her, there is an offence of expiation. 166. Whatever bhikkhunã should rub herself with perfume, there is an offence of expiation. (Same as Th. Pà. 88) 167. Whatever bhikkhunã should rub herself with sesamum, there is an offence of expiation. (Same as Th. Pà. 89) 168. Whatever bhikkhunã should have another person rub her with water, there is an offence of expiation. 169. Whatever bhikkhunã should ask a question without first obtaining permission, there is an offence of expiation. (Same as Th. Pà. 95) 170. Whatever bhikkhunã should use laywoman’s ornaments, there is an offence of expiation. 171. Whatever bhikkhunã, in walking towards a canal
334. Though this rule appears similar to Th. Pà. 60, the sense differs. Here Vibhanga says. “until the doctor was angry.Ÿ 316

for a bath, should hold hands with other bhikkhunãs, there is an offence of expiation. 172. Whatever bhikkhunã should herself dance, and teach others to dance, there is an offence of expiation. 173. Whatever bhikkhunã should sing, there is an offence of expiation. 174. Whatever bhikkhunã should play musical instruments, there is an offence of expiation. 175. Whatever bhikkhunã, on going outside a monastery, should pass excrement or urine in an isolated house.335 176. Whatever bhikkhunã should possess a brush made of perfume roots, there is an offence of expiation. 177. Whatever bhikkhunã should possess a narrow comb, there is an offence of expiation. 178. Whatever bhikkhunã should possess a wide comb, there is an offence of expiation. 179. Whatever bhikkhunã should use the above mentioned objects (in 176-178) there is an offence of expiation. 180. Whatever bhikkhunã should possess a hair piece, there is an offence of expiation. Elders, there are 180 rules in Pàcittiya. I would like to ask if you are pure in these rules. I repeat for a second time if all of you are pure in these rules. I repeat for a third time if all of you are pure in these rules. If all of you are pure, remain silent. I shall take your silence as a positive answer. The end of 180 Pàcittiya rules.
335. There was a case of attempted rape by a man hiding within. 317

Pàñidesaniya
There are 11 Pàñidesaniya rules: 1. Whatever bhikkhunã, who is not ill, having had milk 336 asked for, should partake of it, it should be confessed by that bhikkhunã, saying: “I have fallen into a blameworthy matter which ought to be confessed, I confess it.Ÿ 2. Curd. 3. Butter. 4. Ghee. 5. Oil. 6. Molasses. 7. Honey. 8. Fish. 9. Meat. 10. Dried meat. 11. Whatever bhikkhunã, who is not ill, not being invited, should ask for alms from an agreed upon family,337 should partake of it, it should be confessed by that bhikkhunã, saying: ‘I have fallen into a blameworthy matter which ought to be confessed, I confess it.Ÿ

Sekhiya
There are 90 rules for training: 1. ŸI will wear the inner robe neatly, not too high, not too low,Ÿ is a training to be observed.
336. The following rules are the same with the change of words at the underlined (bold here). 337. The Sangha has agreed upon that this family has faith in the dhamma but on becoming poor, the Sangha will not ask for food, Vibhanga p. 516 a. 318

2. “Not wearing the inner robe like an elephant’s trunk,Ÿ is a training to be observed. (Same as Msg. Sekh. 9) 3. “I will not wear the inner robe like a snake’s head,Ÿ is a training to be observed. 4. “I will not wear the inner robe like a palm leaf,Ÿ is a training to be observed. (Same as Msg. Sekh. 8) 5. “I will not wear the inner robe like a ball of wheat,Ÿ is a training to be observed. (Same as Msg. Sekh. 6) 6. “I will wear the 5 robes neatly, not too high, not too low,Ÿ is a training to be observed. 7. “I will wear the 5 robes nicely,Ÿ is a training to be observed. 8. “I will cover the 5 robes nicely,Ÿ is a training to be observed. 9. “I will speak little,Ÿ is a training to be observed. 10. “I will not look up,Ÿ is a training to be observed. 11. “I will not look straight into the family,Ÿ is a training to be observed. 12. “I will not visit the family during the menstruation period,Ÿ is a training to be observed. 13. “I will not cover up the head,Ÿ is a training to be observed. 14. “I will not turn my robe over one shoulder or both shoulders,Ÿ is a training to be observed. 15. “I will not keep my arms akimbo,Ÿ is a training to be observed. 16. “I will not hold on to other’s shoulder entering the house,Ÿ is a training to be observed. 17. “I will not walk bending,Ÿ is a training to be observed.
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18. “I will not walk on my toes,Ÿ is a training to be observed. 19. “I will not jump,Ÿ is a training to be observed. 20. “I will not walk with the sides of my feet,Ÿ is a training to be observed. 21. “I will not walk noisily entering the houses,Ÿ is a training to be observed. 22. “I will not walk swaying,Ÿ is a training to be observed. 23. “I will not walk swinging my arms,Ÿ is a training to be observed. 24. “I will not shake my head,Ÿ is a training to be observed. 25. “I will not walk shoulder to shoulder with others,Ÿ is a training to be observed. 26. “I will not walk holding other’s shoulder,Ÿ is a training to be observed. 27. “I will not walk holding other’s hand,Ÿ is a training to be observed. 28. “Upon entering a family, I will not sit without being invited,Ÿ is a training to be observed. 29. “Upon entering a family, I will not sit without looking properly,Ÿ is a training to be observed. 30. “Upon entering a family, I will not sit by throwing myself down,Ÿ is a training to be observed. 31. “Upon entering a family, I will not sit holding up my feet,Ÿ is a training to be observed. 32. “Upon entering a family, I will not sit with my inner ankles or outer ankles cross on each other,Ÿ is a training to be observed. 33. “Upon entering a family, I will not withdraw my
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feet suddenly,Ÿ is a training to be observed. 34. “Upon entering a family, I will not sit stretching my feet out,Ÿ is a training to be observed. 35. “Upon entering a family, I will sit covering myself properlyŸ is a training to be observed. 36. “I will accept almsfood with respect,Ÿ is a training to be observed. 37. “I will not accept almsfood at an even level so as to cause the overflow of food outside the bowl,Ÿ is a training to be observed. (Similar to Th. Sekh. 30) 38. “I will not eat with bent fingers,Ÿ is a training to be observed. 39. “I will eat mindfully,Ÿ is a training to be observed. (Same as Mhs. Sekh. 51) 40. “I will not stretch out my bowl, when the householder is not yet in reach,Ÿ is a training to be observed. 41. “I will not place my bowl on food,Ÿ is a training to be observed. 42. “I will eat respectfully,Ÿ is a training to be observed. 43. “I will not make too small a mouthful or too big a mouthful, I will round up rice nicely,Ÿ is a training to be observed. 44. “I will not open the mouth when the mouthful is not brought close,Ÿ is a training to be observed. (Same as Th. Sekh. 41) 45. “I will not talk with a mouthful in the mouth,Ÿ is a training to be observed. 46. “I will not cover the curry and the condiment with rice, desiring for more,Ÿ is a training to be observed. (Same as Th. Sekh. 36)
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47. “I will not eat clicking my tongue,Ÿ is a training to be observed. 48. “I will not eat smacking the lips,Ÿ is a training to be observed. (Same as Th. Sekh. 50) 49. “I will not eat blowing out air (to cool it),Ÿ is a training to be observed. 50. “I will not eat digging rice,Ÿ is a training to be observed. 51. “I will not eat complaining (against food),Ÿ is a training to be observed. (Same as Mhs. Sekh. 78) 52. “I will not eat stuffing the cheeks,Ÿ is a training to be observed. (Same as Th. Sekh. 46) 53. “I will not eat breaking up the mouthfuls,Ÿ is a training to be observed. (Same as Th. Sekh. 45) 54. “I will not eat licking (the lips),Ÿ is a training to be observed. 55. “I will not eat forming rice into stupa-like shape,Ÿ is a training to be observed. 56. “I will not eat licking my hand,Ÿ is a training to be observed. 57. “I will not eat licking my bowl,Ÿ is a training to be observed. 58. “I will not eat shaking my hand about,Ÿ is a training to be observed. (Same as Th. Sekh. 47) 59. “I will not swing the bowl,Ÿ is a training to be observed. 60. “I will eat looking in my bowl,Ÿ is a training to be observed. 61. “I will not look critically at the bowl next to me,Ÿ is a training to be observed.
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62. “I will not handle the clean drinking utensil with soiled hands,Ÿ is a training to be observed. 63. “I will not throw out amidst the house rinsings of the bowl with out permission,Ÿ is a training to be observed. 64. “I will not leave the left over in a water container,Ÿ is a training to be observed. 65. “I will not place the bowl without anything (to support),Ÿ is a training to be observed. 66. “I will not wash the bowl immediately,Ÿ is a training to be observed. 67. “I will not leave the bowl on a dangerous bank (of the river),Ÿ is a training to be observed. 68. “I will not draw the water against the tide,Ÿ is a training to be observed. 69. “I will not teach dhamma standing, to (someone) who is sitting down and who is not ill,Ÿ is a training to be observed. 70. “I will not teach dhamma sitting to (someone) who is lying down and who is not ill,Ÿ is a training to be observed. (Same as Th. Sekh. 64) 71. “I will not teach dhamma sitting in a lower seat to (someone) who is sitting in a higher seat and who is not ill,Ÿ is a training to be observed. (Same as Th. Sekh. 69) 72. “I will not teach dhamma going behind, to (someone) going in front and who is not ill,Ÿ is a training to be observed. 73. “I will not teach dhamma going at the side of the path to (someone) going along the path and who is not ill,Ÿ is a training to be observed. (Same as Th. Sekh. 72) 74. “I will not teach dhamma to (someone) with his head covered or his robe turned over one side or both sides,
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and who is not ill,Ÿ is a training to be observed. 75. “I will not teach dhamma to a person with his arm akimbo and who is not ill,Ÿ is a training to be observed. (Same as Sar. Sekh. 94) 76. “I will not teach dhamma to a person who is leaning on another’s shoulder,Ÿ is a training to be observed. (Same as Sar. Sekh. 93) 77. “I will not teach dhamma to (someone) riding an elephant, horse, boat or vehicle, and who is not ill,Ÿ is a training to be observed. 78. “I will not teach dhamma to (someone) wearing wooden sandals (and) who is not ill,Ÿ is a training to be observed. 79. “I will not teach dhamma to (someone) wearing boots and who is not ill,Ÿ is a training to be observed. 80. “I will not teach dhamma to (someone) wearing shoes, and who is not ill,Ÿ is a training to be observed. 81. “I will not teach dhamma to (someone) wearing robe shoes and who is not ill,Ÿ is a training to be observed. 82. “I will not teach dhamma to (someone) wearing a hat and who is not ill,Ÿ is a training to be observed. 83. “I will not teach dhamma to (someone) wearing headgear and who is not ill,Ÿ is a training to be observed. 84. “I will not teach dhamma to (someone) wearing his hair in the fashion of a Buddha and who is not ill,Ÿ is a training to be observed. 85. “I will not teach dhamma to (someone) tying his hair and who is not ill,Ÿ is a training to be observed. 86. “I will not teach dhamma to (someone) with (a) flowers decoration on his head and who is not ill,Ÿ is a training to be observed.
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87. “I will not teach dhamma to (someone) holding a royal umbrella and who is not ill,Ÿ is a training to be observed. 88. “I will not pass excrement and urine standing, if not ill,Ÿ is a training to be observed. (Same as Th. Sekh. 73) 89. “I will not pass excrement, urine or spit in the water if not ill,Ÿ is a training to be observed. (Same as Th. Sekh. 75) 90. “I will not climb tree higher than (a) human being except in danger,Ÿ is a training to be observed. Recited, venerable ones, are the 90 rules for training. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter? The venerable ones are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of the Sekhiya rules.

Adhikaraõasamatha
These seven rules, venerable ones, for the deciding of legal questions come up for recitation: for the deciding, for the settlement of legal questions arising from time to time a verdict in the presence of 338 may be given, a verdict of innocence may be given, a verdict of past insanity may be given, it may be carried out on (her) acknowledgement, (there is) the decision of the majority, the a decision for specific depravity, the covering up (as) with grass.
338. Vin.ii. 93 says there üust be in the presence of the Order, of dhamma, of sangha and of the persons in dispute. Quoted from SBB. XIII, p. 153. 325

Recited, venerable ones, are the seven rules for the deciding of legal questions. Concerning them, I ask the venerable ones: I hope that you are quite pure in this matter? And a second time I ask: I hope that you are quite pure in this matter? And a third time I ask: I hope that you are quite pure in this matter, therefore they are silent. Thus do I understand this. The end of seven Adhikaraõasamatha rules. Recited, venerable ones, is the occasion, recited are the eight rules for offences involving defeat, recited are the twenty rules for offences entailing a formal meeting of the Order, recited are the thirty rules for offences of expiation involving forfeiture, recited are the one hundred and eighty rules for offences of expiation, recited are the eleven rules for offences which ought to be confessed, recited are the ninety rules for training, recited are the seven rules for the deciding of legal questions. So much (of the sayings) of the Lord, handed down in sutras, contained in sutras, comes up for recitation every half month. All should train therein in harmony, on friendly terms, without contention. The end of Bhikkhunã Pàtimokkha.